^  O; 


PRINCETON,  N.  J.  *g 


Presented   byTV^O-Vr^v^A  \  xicAn'X^xAKcfr  ^^  rS , 


BV  4509 

.C8  C613 

1901 

Comenius, 

,  Johann 

Amos 

,  1592- 

1670. 

The  labyrinth  of 

the 

world 

and  the 

paradise  of 

the 

y  > 


THE  LABYRINTH  OF  THE  WOELD 


MAR    9   1915 
THE 

LABYRINTH  OF  THE  WORLD 

AND   THE 

PARADISE  OF  THE   HEART 


JOHN   AMOS   KOMENSKY 

(COMENIUS) 


EDITED     AND     TRANSLATED    BY 

COUNT    LtJTZOW 

Member  of  the  Bohemian  Society  of  Sciences,  and  of  the  Bohemian  Academy 

formerly  Deputy  for  Bohemia  in  the  Atistrian  Parliament ;  Author  of 

"  A  History  of  Bohemian  Literature,"  '^Bohemia:  an  Historical 

Sketch,"  "Prague"  (Mediceval  Tovms  Series) 


NEW    YORK 

E.    P.    DUTTON    &    CO. 

1901 


"  Nevzali  jsme  ssebou 
Nic,  po  vsem  veta 
Jen  bibli  Kralickou 
Labyriut  sveta." 

■'  Nothing  have  we  taken  with  us, 
Everything  is  lost  ; 
We  have  but  our  bible  of  Kralice, 
Our  '  Labyrinth  of  the  World.'  " 

— Song  of  the  Bohemian  Exiles, 


Printed  in  Great  Britain 


CONTENTS 

Page 
Introduction  ------  11 

Dedication      ------  53 

To  THE  Reader  -        -  -  -  -  -  55 

CHAPTEU  I. 
On  the  Causes  of  this  my  Pilgrimage  through  the 

World 59 

CHAPTER  II. 

The  Pilgrim  obtains  Impudence  as  a  Guide    -  -  61 

CtlAPTER   III. 
Falsehood  joins  Them  -  -  -  04 

CHAPTER  IV. 
The  Pilgrim  receives  a  Bridle  and  Spectacles  -  66 

CHAPTER  V. 
The  Pilgrim  views  the  World  from  on  High  -  -  69 

CHAPTER   VI. 
Fate  distributes  Vocations      -  -  -  -  74 

CHAPTER  VII. 

The  Pilgrim  beholds  the  Market-place  of  the  World  77 

CHAPTER    VIII. 

The  Pilgrim  beholds  the  State  of  Matrimony  -  89 

CHAPTER   IX. 
The  Pilgrim  examhics  the  Order  of  the  Tradesmen   -  99 


6  CONTENTS 

Page 
CHAPTER  X. 

The  Pilgrim  beholds  the  Fate  of  the  Men  of  Learn- 
ing, at  first  generally         -  -  -  -         114 

CHAPTER   XI. 
The  Pilgrim  comes  among  the  Philosophers  publicly  129 

CHAPTER  XII. 
The  Pilgrim  studies  Alchemy  -  -  -  146 

CHAPTER    XIII. 
The  Pilgrim  beholds  the  Posicrucians  -  -         150 

CHAPTER    XIV. 
The  Pilgrim  studies  Medicine  -  -  -         157 

CHAPTER  XV. 
The  Pilgrim  beholds  Jurisprudence    -  -  -         160 

CHAPTER    XVI. 
The  Pilgrim  Avitnesses  the  Promotion  of  Masters  and 

Doctors 163 

CHAPTER    XVII. 
The  Pilgrim  beholds  the  Estate  of  Priesthood  -         106 

CHAPTER   XVIII. 
The  Pilgrim  beholds  the  Christian  Religion  -  -         171 

CHAPTER    XIX. 

The  Pilgrim  beholds  the  Order  of  the  Magistrates     -         187 

CHAPTER  XX. 
The  Estate  of  Soldiery  -  -  -  -         198 

CHAPTER    XXI. 
The  Estate  of  the  Knights       -  -  -        204 


CONTENTS  7 

Page 
CHAPTER    XXII. 
The  Pilgrim  finds  Himself  among  the  Newsmen        -        209 

CHAPTER   XXIII. 
The  Pilgrim  beholds  the  Castle  of  Fortune,  and  firstly, 

the  Entrance  to  It  -  -  -  -         212 

CHAPTER   XXIV. 
The  Pilgrim  beholds  the  Ways  of  the  Wealthy  -        216 

CHAPTER    XXV. 
The  Ways  of  the  Voluptuous  in  the  World    -  -        220 

CHAPTER   XXVI. 
The  Ways  of  the  Great  of  the  World  -  -  -         226 

CHAPTER   XXVII. 

Fama  femic  vulgi  opiniotie  co7istat        -  -  -         229 

CHAPTER   XXVIII. 
The  Pilgrim  begins  to  despair  and  to  quarrel  with 

his  Guides  ....  -         235 

CHAPTER   XXIX. 
The   Pilgrim   beholds   the   Palace   of   Wisdom,    the 

Queen  of  the  World  .  -  -  -        239 

CHAPTER    XXX. 
How  the  Pilgrim   was  impeached  in  the  Palace  of 

Wisdom 241 

CHAPTER   XXXI. 
Solomon,  with  a  Large  Multitude,  comes  to  the  Palace 

of  Wisdom 247 


8  CONTENTS 

Page 
CHAPTER    XXXII. 

The  Pilgrim  beholds  the  Secret  Judgments  and  the 

Government  of  the  World  -  -  _         250 

CHAPTER    XXXIII. 

Solomon  discloses  the  Ynnities  and  Deceits  of  the 

World 265 

CHAPTER   XXXIV. 
Solomon  is  deceived  and  misled  _  .  .        268 

CHAPTER  XXXV. 

Solomon's  Company  is  dispersed  and  captured,  and 

perishes  by  Terrible  Fashions  of  Death  -  -        271 

CHAPTER    XXXVI. 
The  Pilgrim  desires  to  flee  from  the  World    -  -        274 

CHAPTER   XXXVII. 
The  Pilgrim  finds  his  AVay  Home       -  -  -        277 

CHAPTER   XXXVIII. 

The  Pilgrim  receives  Christ  as  his  Guest        -  -         280 

CHAPTER   XXXIX. 
Their  Betrothal  -----        283 

CHAPTER    XL. 
The  Pilgrim  is  as  one  transformed       -  -  -         293 

CHAPTER    XLI. 
The  Pilgrim  is  ordered  to  enter  the  Invisible  Church        296 

CHAPTER   XLII. 
The  Light  of  the  Inward  Christians    -  -  -        300 


CONTENTS  9 

Page 
CHAPTER   XLIII. 

The  Liberty  of  those  Hearts  that  are  devoted  to  God        305 

CHAPTER   XLIV. 

The  Regulations  of  the  Inward  Christian       -  -        308 

CHAPTER    XLV. 
Everything  is  light  and  easy  to  the  Hearts  that  are 

devoted  to  God     -----        316 

CHAPTER   XLVI. 
The  Holy  Ones  have  Abundance  of  Everything         -        318 

CHAPTER   XLVII. 
The  Safety  of  those  who  are  devoted  to  God  -        321 

CHAPTER   XLVIII. 
The  Godly  have  Peace  on  all  Sides     -  -  -        325 

CHAPTER    XLIX. 
The  Godly  have  Constant  Delight  within  their  Hearts        332 

CHAPTER    L. 

Tlie  Pilgrim  beholds  the  Christians  according  to  their 

States        ------        334 

CHAPTER    LI. 
The  Death  of  Faithful  Christians        -  -  -        339 

CHAPTER   LII. 
The  Pilgrim  beholds  the  Glory  of  God  -  -        341 

CHAPTER    LIII. 
The  Pilgrim  is  received  into  God's  Household  -         343 

CHAPTER   LIV. 
The  End  of  All 345 


INTRODUCTION 

I  FEEL  certain  that  it  is  venturesome  to  attempt  to 
bring  a  work  of  a  Bohemian  writer  before  the 
English-speaking  public,  now  the  largest  public 
of  readers  in  the  world.  Even  the  name  of  my 
country  has  been  known  to  English  readers  only 
in  connection  with  associations  that  are  both 
incongruous  and  absurd. 

It  seems  to  me  certain  that  the  judgment  that 
Bohemian  critics  have  passed  on  Komensky's 
masterpiece,  the  "  Labyrinth  of  the  World,"  claim- 
ing it  to  be  one  of  the  world's  great  books,  is 
not  unfounded  or  based  on  patriotic  predilections. 
That  the  book  is  so  little  known  must  be  attributed 
to  various  causes.  Almost  at  the  time  that  the 
"  Labyrinth "  appeared,  Komensky's  Church,  the 
"  Unity,"  as  it  was  called,  of  the  Bohemian  or 
"  Moravian  "  brethren,  was  expelled  from  Bohemia, 
and  it  became  impossible  for  a  book,  written  by  so 
eminent  a  member  of  that  community,  to  find 
readers  in  those  countries  where  the  language  in 
which  it  was  written  was  almost  exclusively  known. 
That  language  itself  declined  completely  after 
Bohemian  independence  had  perished  in  1620,  at 
the  battle  of  the  White  Mountain,  near  Prague. 
These   obstacles  continued   for  many  years.      Dr. 


12  INTRODUCTION 

von  Criegern^  tells  us  that  in  1749  a  list  of 
"dangerous  and  forbidden  books,"  published  at 
Koniggratz,  included  the  "  Labyrinth."  Even  early 
in  the  nineteenth  century  an  edition  of  the  book 
was  suppressed.  I  shall  refer  to  these  facts  again 
later  when  mentioning  the  various  editions  of  the 
"  Labyrinth "  and  dealing  with  Komensky's 
religious  views ;  yet  it  may  be  mentioned  here 
already  that  the  "  Labyrinth "  is  singularly  free 
from  '*  odium  theologicum."  The  Bohemians  have 
always  been  devoted  to  the  "Labyrinth."  Its 
mysticism  was  very  congenial  to  them,  and  the 
variety  of  picturesque  incident  that  it  contains 
appealed  to  an  imaginative  people.  The  book 
being  prohibited,  the  few  copies  that  escaped 
destruction  passed  from  hand  to  hand  secretly,  and 
were  safely  hidden  in  the  scattered  cottages  of  the 
Bohemian  peasants.  The  many  Bohemian  exiles 
who  left  their  beloved  country  rather  than  forsake 
their  creed  often  took  the  "  Labyrinth  "  with  them. 
With  the  "  Bible  of  Kralice,"  ^  it  was  almost  their 
only  worldly  possession,  according  to  the  words  of 
their  song,  quoted  bj'  me  on  the  title-page  of  this 
book. 

Komensky — or  Comenius,  as  he  has  generally 
been  called  in  England — never  shared  the  fate  of 
many  Bohemian  writers;  that  is  to  say,  complete 

1  "  Johann  Amos  Comenius  als  Tlieolog." 

-  This  refers  to  a  translation  of  the  Bible  that  was  the  joint- 
work  of  several  divines  of  the  "  Unity,"  assembled  atKralice, 
in  Moravia,  about  the  end  of  the  sixteenth  century.  It  is  a 
model  of  Bohemian  diction,  and  Komensky  modelled  his 
style  on  it,  to  a  great  extent,  when  writing  the  "  Labyrinth.'' 


INTRODUCTION  1 3 

oblivion.  He  has  been  saved  from  it  by  the  fact 
that  some  of  his  educational  works,  written  in  Latin, 
have  always  been  known  to  teachers.  Thus  his 
"  Janua  Linguarum  "  was  in  use  as  a  school-book 
for  nearly  two  centuries.  An  Anglo-Latin  version 
of  it  was  published  at  Oxford  as  late  as  in  1800. 
Some  of  Komensky's  other  educational  works,  such 
as  the  "  Orbispictus,"  also  became  widely  known. 
On  the  other  hand,  his  later  philosophical,  or,  as 
he  called  them,  ''  pansophic  "  works  have  obtained 
but  limited  recognition.  The  power  of  condensing 
his  thoughts  and  concentrating  his  mind  that 
Komensky  possessed  when  he  wrote  the  "Laby- 
rinth "  failed  him  later  in  life,  though  the  pansophic 
works  for  a  short  time  attracted  some  attention, 
particularly  in  England. 

To  those  who  are  not  either  professed  pedagogues 
or  students  for  whom  long-past  theories  on 
natural  history  and  natural  philosophy — such  as 
we  find  in  the  pansophic  works — have  an  historical 
interest,  Komensky's  most  valuable  work  will 
always  be  the  "  Labyrinth  of  the  World."  It  is  a 
work  of  the  author's  youth,  though  by  no  means 
his  first  work ;  and  he  who  later  in  his  life  became 
somewhat  diffuse  has  here  concentrated  his  ideas, 
and  given  in  a  few  pages  an  almost  perfect  picture 
of  the  life  and  thought  of  Bohemia  and  Germany 
as  they  appeared  to  one  living  in  the  early  years 
of  the  seventeenth  century. 

The  "  Labyrinth  of  the  World  and  the  Paradise 
of  the  Heart " — to  give  the  book  its  full  name — 
belongs  to  that   large  class  of  writings  that  are 


14  INTRODUCTION 

founded  on  the  world-old  conceit  that  imagines 
the  world  as  a  city  and  man  as  a  pilgrim,  who 
beholds  it  and  examines  it.  It  is  natural  that  this 
allegorical  idea  took  very  different  shapes  in  the 
hands  of  different  writers.  Sometimes,  as  with 
Komensky,  the  world  appears  twofold — the  evil, 
earthly  world  that  is  but  mockery,  and  the  "  para- 
dise of  the  heart "  in  which  the  soul  finds  solace, 
even  before  its  union  with  God,  "  the  centre  of  all." 
Oftener  the  latter  ideal  world  only  is  delineated,  as 
in  countless  works,  from  Plato  downward.  It  is,  I 
think,  improbable  that  Komensky  knew  Plato's 
writings,  but  I  feel  certain  that  he  knew  the  quaint 
work  of  the  so-called  Kebes,^  entitled  Hipo.^.  There 
is  no  doubt  that  this  now  little  known  work  in- 
fluenced Komensky  to  some  extent.  I  have  now 
before  me  a  copy  of  the  edition  of  the  book  pub- 
lished at  Leyden  in  1640.  It  contains  an  engraving 
that  could  almost  be  imagined  as  being  an  illustra- 
tion of  Komensky's  allegorical  work.  We  see  the 
gate  of  life,  through  which  all  must  enter ;  the 
various  streets  in  which  men  reside,  according  to 
their  callings  ;  and  in  the  heights  the  dwellings  of 
eternal  bliss.  More's  "  Utopia  "  and  Campanella's 
"  Civitas  Solis  "  undoubtedly  influenced  Komensky 
when  writing  the  "  Labyrinth,"  and  he  mentions 
both  More  and  Campanella  by  name  in  the  book. 
On  the  other  hand,  there  is  no  trace  in  it  of  the 


1  This  book  was  long  attributed  to  Kebes,  a  disciple  of 
Plato.  Recent  research  has  rendered  it  probable  that  it 
was  written  by  a  philosopher  during  the  reign  of  the 
Emperor  Marcus  Aurelius. 


INTRODUCTION  15 

influence  of  "  Verulamlus,"  as  Komensky  always 
calls  Bacon,  though  his  later  writings  have  evidence 
of  a  considerable  study  of  the  works  of  Bacon, 
whom  he  frequently  mentions.^  It  may  perhaps 
be  conjectured  that  he  only  studied  these  works 
later,  perhaps  at  Lissa. 

The  books,  however,  that  influenced  Komensky 
most  when  writing  the  "  Labyrinth  "  were  some  of 
the  works  of  John  Valentine  Andrea.^  It  is  certain 
that  Komensky  studied  the  works  of  the  Wiirtem- 
berg  divine  during  his  stay  at  Brandeis ;  and  it  is 
obvious  that  some  of  these  works,  such  as  the 
"  Fama  Fraternitatis,"  "  Rosese  Crucis,"  "  Peregrini 
in  Patria  errores,"  "  Civis  Christianus,"  "  Republic?e 
Christianopolitanse  Descriptio  " — itself  obviously  an 
adaptation  of  Campanella's  "Civitas  Solis" — and 
others  too  numerous  to  mention,  greatly  influenced 
Komensky  when  writing  the  "  Labyrinth."  The 
passages  culled  from  these  and  other  works  of 
Andrea  that  resemble  passages  in  the  "  Labyrinth  " 
have  been  very  carefully  collected  by  Dr.  von 
Criegern  in  his  "  Comenius  als  Theolog."  This 
valuable  book  is,  unfortunately,  tainted  with  the 
Teutonic  mania  that  strives  to  deny  all  originality 
of  thought  to  the  Slavic  race.  The  mere  fact  that 
these  analogies  are  chosen  from  various  different 

^  In  his  "  Physica,"  Komensky  writes  that  Verulamlus  and 
Campanella  are  "  the  two  Hercules  that  have  vanquished 
the  monster  Aristotle." 

2  A  Lutheran  divine,  born  1586,  and  a  very  copious  writer 
in  the  then  fashionable  allegorical  manner.  He  was  Court 
Chaplain  at  Stuttgart  for  many  years,  and  then  (Protestant) 
Abbot  at  Babenhausen,  and  afterwards  at  Adelsberg.  He 
died  at  Stuttgart  in  1654. 


l6  INTRODUCTION 

works  of  Andrea  weakens  Dr.  von  Criegern's  argu- 
ment. It  is  not  my  purpose  to  enter  into  this 
matter  here.  It  is  certain  that  the  first  chapter  of 
the  "  Labyrinth  "  is  little  but  a  paraphrase  of  the 
opening  part  of  Andrea's  "  Peregrinus,"  that  the 
pilgrim's  visit  to  the  philosophers  (chap,  xi.)  is 
largely  founded  on  a  passage  of  Andrea's  "  Mythol- 
ogia  Christiana,"  and  that  his  visit  to  the  Rosicru- 
eians^  is  mainly  copied  from  Andrea's  writings 
concerning  that  community.^  Yet  this  but  slightly 
detracts  from  Komensky's  originality  of  thought. 
It  has  already  been  noted  that  the  conceit  of  a 
pilgrim  travelling  through  the  world,  as  well  as 
the  conception  of  an  ideal  city,  are  world-old  ideas 
which  belonged  to  Komensky,  as  rightly  as  to 
Andrea,  whose  "  Republicse  Christianopoli  Fan?e  " 
is,  as  I  have  already  noted,  an  adaptation  of  the 
"  Civitas  Solis."  Even  at  a  slight  glance  at 
Andrea's  ponderous  writings,  it  will  be  seen  how 
Komensky  has  enriched  and  vivified  those  con- 
ceptions that  he  borrowed  from  him.  Dr.  von 
Criegern  goes  so  far  as  to  declare  that  even  the 
pessimism  of  the  "  Labyrinth "  is  due  to  the  in- 
fluence of   Andrea.      "Andrea,"   he   writes,    "was 

^  De  Quincy,  in  his  "  Historico-Critical  Inquiry  into  the 
Origin  of  the  Rosicrucians  and  Freemasons,"  has  conjectured 
that  Andrea  himself  was  the  originator,  or  at  least  the 
reviver,  of  that  community.  His  armorial  bearings — a  St. 
Andrew's  Cross  and  four  roses — were  undoubtedly  their 
emblem. 

2  How  little  Komensky  feared  the  accusation  of  plagiarism 
is  proved  by  the  fact  that  he  gives  the  name  of  one  of 
Andrea's  books,  "Fama  Roseeorum,"  to  one  of  the  divisions 
of  chapter  xiii.  This,  according  to  the  custom  of  the  day, 
was  equivalent  to  declaring  the  passage  to  be  a  quotation. 


INTRODUCTION  17 

entirely  pessimistic  in  his  views,  and  even  in  his 
appearance  resembled  Schopenhauer."  A  more 
profound  study  of  the  life  of  Komensky  would 
have  rendered  it  very  clear  that  Komensky — at 
least,  the  Komensky  of  the  "  Labyrinth  "—became 
embittered  through  the  circumstances  of  the  time, 
and  certainly  required  no  foreign  influence  to 
strengthen  such  feeling.  That  Komensky,  when 
writing  school-books,  wisely  refrained  from  ex- 
pressing such  views  is,  I  think,  very  natural ;  nor  is 
it  to  the  point  that  books  written  many  years  after 
the  "  Labyrinth  "  certainly  tend  to  what  is  called 
optimism. 

It  is  certain  that  when  writing  the  "  Labyrinth  " 
Komensky  wrote  as  a  pessimist.  That  term  has  in 
recent  years  beep  used  so  largely  and  so  vaguely 
that  it  may  perhaps  be  as  well  to  mention  the  sense 
in  which  I  employ  it.  I  consider  that  man  a  pessi- 
mist w^ho  believes  that  if  we  sum  up  the  emotions 
and  sensations  of  life  in  this  world,  we  will  find 
that  those  that  are  painful  are  both  stronger  and 
more  numerous  than  those  that  are  pleasurable. 
If  we  assume  this  standpoint,  a  man  is  neither 
more  nor  less  a  pessimist  whether  he  believes  that 
the  joys  of  a  future  life  will  make  good  the  horrors 
of  the  present  one,  or  whether  he  longs  for  the 
quiet  of  Nirwana,  or  patiently  awaits  the  absorp- 
tion of  his  individuality  in  the  totality  of  the 
world-soul.  To  prove  that  Komensky  was  a  pessi- 
mist, it  is  sufficient  to  read  the  "  Labyrinth  "  with- 
out the  last  chapters  (xxxvii.  to  liv.),  to  which  the 
author  gave  the  separate  name  of  the  "  Paradise  of 


1 8  INTRODUCTION 

the  Heart."  Komensky,  though  eschewing  theolo- 
gical controversy,  writes  as  a  devout  Christian, 
and,  indeed,  member  of  the  Unity.  To  Komensky 
(as  I  wrote  some  time  ago),  "  it  seemed  that  happi- 
ness, unattainable  here,  can  be  found  elsewhere." 
This  is,  I  think,  the  keynote  of  the  "  Labyrinth." 

I  have  hitherto  only  referred  to  works  that  are 
earlier  in  date  than  the  "  Labyrinth " ;  but  of  all 
allegorical  tales,  the  one  that  bears  most  resemblance 
to  the  "  Labyrinth  "  is  the  "  Pilgrim's  Progress."  ^ 
In  both  books  a  pilgrim  passes  through  the  evil 
world,  with  its  great  suffering  and  its  many 
temptations.  Evil  guides  lead  astray  both 
Komensky's  and  Bunyan's  pilgrim,  and  both  finally 
find  perfect  happiness  and  solace  of  their  sorrows 
by  means  of  God's  grace.  There  are  many  minor 
resemblances — both  books,  for  instance,  contain  a 
somewhat  comic  trial — that  the  reader  will  discover 
for  himself.  Yet  there  are  great  contrasts  also 
between  the  two  books,  founded  on  the  very 
different  conditions  of  the  writers.  Banyan  knew 
only  the  tenets  of  his  own  community  and  the  low 
life  of  his  time.  Komensky,  on  the  other  hand, 
had,  at  the  time  when  he  wrote  the  "  Labyrinth," 

^  It  has  been  suggested  to  me  that  Bunyan  may  have  had 
knowledge  of  the  "  Labyrmth,"  and  that  his  words,  "  Some  say 
the  '  Pilgrim's  Progress '  is  not  mine,  insinuating  as  if  I 
would  shine,  in  name  and  fame,  by  the  worth  of  another," 
refer  to  it.  I  consider  this  very  improbable.  There  has,  of 
course,  never  been  an  English  translation  of  the  "  Labyrinth," 
and  though  Komensky  may  have  mentioned  his  book  during  his 
stay  in  London,  yet  no  information  of  this  can  well  have 
reached  Bunyan.  Besides,  as  I  have  already  stated,  the  idea 
on  which  both  books  are  founded  is  far  older  than  either  of 
them. 


INTRODUCTION  IQ 

travelled  widely,  studied  at  schools  and  universities, 
inquired  into  the  latest  theological  and  philosophical 
theories  of  his  time,  conferred  with  many  learned 
men,  and  by  means  of  his  acquaintance  with  Charles 
of  Zero  tin,  acquired  some  knowledge  also  of  the  life 
of  the  great  of  the  world. 

Bohemian  writers  have  sought  analogies  to  the 
"  Labyrinth  "  among  yet  later  writers,  and  have 
compared  Goethe's  "  Wilheim  Meister's  Lehr-und 
Wanderjahre"  to  Komensky's  masterpiece.  Such 
comparisons  appear  to  me  to  be  too  far-fetched  to 
require  more  than  passing  notice. 

It  may  be  well  to  give  a  brief  outline  of  the 
"  Labyrinth."  The  pilgrim,  when  arrived  at  that 
age  "  when  the  human  mind  begins  to  understand 
the  diflference  between  good  and  evil,"  starts  on  a 
voyage  through  the  world  to  view  it,  and  then 
"  consider  what  group  of  men  I  should  join,  and 
with  what  matters  occupy  my  life."  The  pilgrim 
is  now  joined  by  "  Searchall "  (called  also  "Im- 
pudence "),  and  afterwards  by  "  Falsehood,"  evil 
guides  that  are  servants  of  "  Vanity,  the  queen  of 
the  world."  By  permission  of  "  Fate,  the  lord 
regent  of  the  queen,"  the  pilgrim  is  allowed  to 
enter  the  city  of  the  world.  He  sees  that  it  is 
"  built  in  the  shape  of  a  circle,"  and  is  divided  into 
countless  streets,  squares,  houses,  bigger  and  smaller 
buildings.  The  six  principal  streets  are  named 
according  to  the  six  principal  professions,  or 
"  estates,"  as  Komensky  calls  them,  whose  members 
dwell  in  them.  They  are  the  streets  of  the  married 
people,  the  tradesmen,  the  scholars,  the  clergy,  the 


20  INTRODUCTION 

magistrates  and  rulers,  and  lastly,  the  knights  and 
warriors. 

Bohemian  writers  have  often  remarked  that  these 
divisions  appear  somewhat  arbitrary.  It  is,  for 
instance,  strange  that  matrimony  should  appear  as 
an  "  estate  "  in  distinction  from  other  professions  or 
callings.  On  the  other  hand,  the  reader  is  surprised 
that  Komensky,  writing  in  a  country  so  largely 
agricultural  as  Bohemia,  should  not  have  mentioned 
the  peasantry  as  one  of  the  "  estates."  I  venture 
a  conjecture  concerning  this  matter.  The  sym- 
pathy that  Slavic  writers — from  Chelcicky  to 
Count  Tolstoy  —  have  always  expressed  for  the 
peasants,  "  the  humble,"  is  very  evident  in 
Komensky  also.  I  need  only  refer  to  such 
passages  in  the  "  Labyrinth "  as  p.  306,  when 
the  writer  refers  to  the  cruel  suffering  that  the 
Bohemian  peasants  underwent  at  the  hands  of  the 
lords,  and  yet  more  of  the  overseers,  whom  the 
lords — often  absentees — placed  over  them  ;  and  to 
the  passage  (p.  307)  where  the  peasants  receive 
the  ironic  answer  to  their  complaints,  "  that  if  by 
willingness,  compliance,  and  true  attachment  to 
their  superiors  and  rulers,  they  could  gain  their 
favour,  they  should  be  allowed  to  enjoy  it."  As 
the  main  purpose  of  the  earlier  part  of  the  ''  Laby- 
rinth "  is  to  prove  that  all  professions  are  but 
vanity,  and  contain  more  evil  than  good,  there  was 
here  no  place  for  the  peasants,  who  were  humble 
by  necessity,  and  had  willingly  or  unwillingly  to 
follow  Komensky's  precept,  that  it  is  better  to  obey 
than  to  rule. 


INTRODUCTION  21 

After  the  pilgrim  has  passed  twofold  gates,  he 
beholds  the  various  estates  of  mankind  in  the  order 
mentioned  above.  When  dealing  with  matrimony, 
Komensky  expresses  very  pessimistic  views,  largely, 
I  think,  to  consistently  maintain  his  theory  that 
everything  earthly  is  evil ;  for  it  may  be  mentioned 
here  that  Komensky,  who  became  a  widower  in 
1622,  married  again  in  1624,  and  after  losing  his 
second  wife,  married  again  late  in  life. 

The  pilgrim  now  comes  to  the  street  of  the 
tradesmen,  and  Komensky's  descriptions  here  throw 
a  great  deal  of  light  on  the  dangerous  and  laborious 
life  then  led  by  those  who  were  employed  in  trade 
and  the  transport  of  merchandise.  The  waggoners 
underwent  many  hardships,  and  the  fate  of  the  sailors 
was  yet  worse.  Very  picturesque  is  the  description 
of  a  sea  voyage  and  subsequent  shipwreck.  It  is 
founded  on  the  author's  experiences  during  his 
journey  to  England,  and  is  therefore  a  later 
addition,  which  we  first  meet  with  in  the  edition 
of  the  "Labyrinth"  published  at  Amsterdam  in  1663. 
Komensky's  comparison  of  the  different  parts  of 
a  waggon  to  the  different  parts  of  a  ship  is  one 
of  the  many  quaint  conceits  that  render  the 
"  Labyrinth  "  so  attractive. 

The  pilgrim  then  visits  the  scholars  or  learned 
men.  His  descriptions  of  school-life,  written  from 
his  own  experiences,  are  very  distressing.  Plagosus 
Orbilius  had  at  that  time  many  imitators  in  the 
Bohemian  schools.  The  pilgrim  then  pursues  his 
journey  through  the  halls  of  higher  learning,  and 
his  visit  to  the  scholars  is  indeed  described  with 


22  INTRODUCTION 

far  more  detail  than  that  to  any  of  the  other 
"  streets."  The  pilgrim  visits  consecutively  the 
philosophers — here  Komensky  gives  a  curious  list 
of  philosophers  founded  on  Andrea — the  gram- 
marians, rhetoricians,  and  poets.  The  writer 
violently  attacks  the  heathen  poets  of  Greece  and 
Rome,  whom,  indeed,  in  his  capacity  as  a  pedagogue, 
he  afterwards  wished  to  expel  from  the  schools 
and  replace  by  Christian  writers.  Fortunately, 
from  the  point  of  view  of  classical  scholarship,  this 
attempt  failed.  The  pilgrim,  or  rather  Komensky, 
then  visits  the  dwellings  of  those  who  teach  the 
various  other  branches  of  learning,  delivering  short, 
and  sometimes  sharp,  criticisms  on  the  scientific 
theories  that  were  current  in  his  day.  Sometimes 
he  deals,  with  veiled  irony,  of  matters  also  that  are 
now  no  longer  considered  subjects  of  scientific 
research,  such  as  the  quadrature  of  the  circle,  the 
philosopher's  stone,  astrology  and  alchemy.  As 
regards  alchemy,^  we  must,  however,  remember  that 
it  was  considered  by  learned  men  a  subject  worthy 
of  serious  study,  even  many  years  after  the 
"  Labyrinth  "  was  written. 

The  pilgrim  next  visits  the  street  of  the  clergy. 
After  referring  briefly  to  the  Jews  and  Mohamme- 
dans, Komensky  devotes  a  long  chapter  (chap, 
xvii.)  to  the  Christian  creed.  The  comparative 
tolerance  shown  here  to  views  different  from  those 

1  In  1667,  Spinoza  entered  into  a  correspondence  with  some 
friends  on  the  subject  of  alchemy.  "He  was  obviously  dis- 
posed to  think  seriously  of  the  matter  [i.e.,  alchemy]  at  that 
time."— Sir  F.  Pollock,"  Spinoza,"  p.  62.  It  is  but  fair  to  add 
that  Spinoza's  views  on  this  subject  afterwards  changed. 


INTRODUCTION  23 

of  the  writer  deserves  notice,  though  it  is  always 
evident  that  his  sympathy  is  with  the  "  true 
Christians,"  as  he  terms  the  members  of  the 
Unity.  Komensky's  diatribe  against  unworthy 
priests  and  bishops,  "  who  wear  a  coat  of  mail  over 
a  surplice,  a  helmet  over  a  barat ;  who  hold  the 
Word  of  God  in  one  hand,  a  sword  in  the  other  ; 
who  carry  Peter's  keys  in  front,  and  Judas's  wallet 
behind ;  whose  mind  is  educated  by  Scripture, 
though  their  heart  is  practised  in  fraud ;  whose 
tongue  is  full  of  piety,  though  their  eyes  are  full  of 
wantonness,"  will,  at  the  present  day,  appear 
offensive  to  the  members  of  no  Christian  com- 
munity. Komensky's  conception  of  Christianity, 
as  a  vast  church  that  has  many  side-chapels  for 
those  who  profess  the  various  Christian  doctrines, 
is  one  of  the  finest  allegories  in  a  book  in  which 
fine  allegories  are  frequent. 

The  pilgrim's  path  next  leads  him  among  the 
magistrates  and  rulers.  The  trial  of  Simplicity 
before  the  judges  is  very  quaint,  and  proves  that 
Komensky  was  by  no  means  devoid  of  humour. 
The  names  of  some  of  the  judges,  such  as  Lovegold, 
Takegift,  Loveself,  remind  the  reader  of  Bunyan. 

After  the  magistrates,  the  pilgrim  visits  the 
rulers.  The}''  have  neither  eyes  nor  ears  nor 
tongue,  and  communicate  with  their  subjects  by 
means  of  tubes.  Komensky  thus  describes  satiri- 
cally the  difficulty  which  a  humble  man  encounters 
when  he  endeavours  to  approach  the  rulers,  who 
see,  hear,  and  speak  only  through  their  courtiers 
and  councillors. 


24  INTRODUCTION 

The  pilgrim  is  now  conducted  to  the  street  of  the 
soldiers  and  knights.  Here  the  intense  hatred 
of  bloodshed  and  warfare,  so  characteristic  of  the 
brethren,  is  very  evident.  The  battle-piece 
(chap.  XX.)  has  rightly  been  admired  as  one  of  the 
most  striking  and  eloquent  things  that  Komensky 
ever  wrote.  Of  the  knights,  Komensky  writes  some- 
what briefly.  His  writings  show  that  he  shared 
the  detestation  of  coats-of-arms,  and  all  hereditary 
dignities,  that  was  characteristic  of  his  community, 
from  Chelcicky  ^  (indirectly  its  founder)  downward. 
It  is  scarcely  doubtful  that  Komensky  dealt  hut 
superficially  with  this  matter,  to  show  well-deserved 
courtesy  to  Charles,  lord  of  Zerotin,  under  whose 
protection  he  then  resided  at  Brandeis,  and  to 
whom  the  "  Labyrinth  "  is  dedicated.  Charles  of 
Zerotin,  a  great  statesman  and  a  great  Bohemian 
writer,'^  was  indeed,  as  regards  his  fame,  by  no 
means  dependent  on  the  glory  of  his  ancestors. 
Yet  even  a  far-seeing  and  enlightened  nobleman 
like  Zerotin,  to  whom  Komensky's  short  and  severe 
account  of  knightly  life  was  in  no  way  applicable, 
would  perhaps  have  resented  sharper  attacks  on 
the  knights  and  nobles  of  his  country. 

Having  now  found  but  vanity  and  vileness  in 
the  six  principal  streets  of  the  city  of  the  world, 
the  pilgrim,  still  conducted  by  his  guides,  Searchall 

^  For  Chelcicky,  see  my  "  History  of  Bohemian  Literature," 
pp.  153-157,  and  particularly  pp.  159-171.  I  have  there  trans- 
lated part  of  Chelcicky's  fiercely  satirical  attack  on  the 
armorial  bearings  of  the  Bohemian  nobles. 

^  For  Charles  of  Zerotin,  see  my  "  History  of  Bohemian 
Literature,"  pp.  321-325. 


INTRODUCTION  2$ 

and  Falsehood,  proceeds  in  the  direction  of  the 
Castle  of  Fortune.  The  guides  tell  him  that  those 
who  have  in  their  estates  struggled  successfully 
in  the  city  here  enjoy  perfect  comfort  and  all 
pleasures.  A  curious  intermezzo  occurs  here  ;  near 
the  lower  gate  of  the  castle  the  pilgrim  meets  the 
"newsmen" — it  would  be  an  anachronism  to  call 
them  journalists — they  carry  whistles,  on  which 
they  pipe  different  and  discordant  notes,  some 
cheerful,  some  melancholy. 

To  the  castle,  one  principal  gate,  that  of  virtue, 
leads;  but  it  is  difficult  of  access,  and  little 
frequented.  There  are  also  several  side-entrances, 
which  have  various  names  such  as  Hypocrisy, 
Injustice,  Violence,  and  so  forth.  Even  those  who 
have  passed  through  the  outward  barriers  are  not 
all  allowed  to  ascend  to  the  castle  itself.  This 
depends  on  the  caprice  of  Fortune,  vv^ho  lifts  up- 
ward on  her  wheel  those  who  find  favour  with  her. 
The  castle  itself  has  three  floors,  in  which  the  rich, 
the  voluptuous,  and  the  famous  men  dwell.  The 
pilgrim  first  visits  the  rich,  whom  he  finds  hugging 
their  chains,  which  they  believe  to  be  golden.  He 
then  ascends  to  the  banquet  hall  of  the  revellers. 
Komensky  here  gives  an  incident  of  a  truly  comic 
character.  The  pilgrim  is  at  first  horrified  by  the 
behaviour  of  the  banqueters,  whom  he  leaves  after 
having  severely  rebuked  them.  He  is,  however, 
induced  by  his  guides  to  return,  and  joins  in  the 
revels — but  too  freely !  He  then  arrives  at  the 
dwelling-places  of  the  famous  men,  who  have 
achieved  immortality ;  but  he  is  disappointed  here 


26  INTRODUCTION 

also,  for  amonp^  those  whose  fame  will  endure  for 
ever  he  finds  Herostratus. 

The  pilgrim,  finding  the  labours  and  the  joys  of 
the  world  equally  vain  and  distasteful,  now  begins 
to  despair ;  but  his  guides  comfort  him  by  telling 
him  that  they  will  lead  him  to  the  palace  of  the 
Queen  of  Wisdom — which  is  really  that  of  worldly 
wisdom  or  vanity.  He  finds  the  queen  surrounded 
by  numerous  councillors  and  guards,  who  bear 
fantastic  allegorical  names.  His  guides  then 
accuse  him  before  the  queen  of  being  "  anxious, 
disgusted  with  all  things,  and  desirous  of  something 
unusual." 

The  queen  none  the  less  receives  the  pilgrim 
graciously,  and  invites  him  to  remain  in  her  palace, 
where  he  hopes  henceforth  to  live  in  peace.  Mean- 
while, Solomon,  accompanied  by  a  large  following, 
consisting  of  philosophers  and  scholars  of  all 
countries,  arrives  at  the  queen's  court,  and  claims 
her  in  marriage.  The  queen  answers  through 
"  Prudence,  her  councillor,"  that  "  Wisdom  was  the 
spouse  of  God  alone,  and  could  wed  no  other." 
Solomon,  however,  remains  at  her  court,  and  in  his 
presence  and  that  of  his  followers  the  queen 
receives  numerous  deputations  of  nobles,  scholars, 
j uriscon suits,  labourers,  and  others.  These  petitions, 
and  the  replies  given  to  them — like  the  pilgrim's 
visits  to  the  streets  of  the  world,  and  afterwards  to 
the  dwellers  in  the  Castle  of  Fortune — throw  a 
strong  and  clear  light  on  man}^  circumstances  con- 
nected with  the  social  and  political  life  of  Bohemia 
and  Germany  in  the  early  years  of  the  seventeenth 


INTRODUCTION  2J 

century.     They  have,  therefore,  considerable  value 
for  those  who  study  this  period. 

On  the  other  hand,  it  must  be  admitted  that 
many  of  the  grievances  and  complaints  contained 
in  these  passages  of  the  "  Labyrinth  "  are  world- 
old,  belong  to  all  times,  and  will,  no  doubt,  endure 
for  ever.  Men  will  always  enlarge  on  the  hard- 
ships of  those  who  seek  fortune,  the  pedantry  and 
credulity  of  scholars,  the  "  odium  theologicum  "  so 
great  among  those  who  teach  the  doctrine  of  peace 
and  goodwill,  the  brutality  of  the  soldiery,  the 
injustice  of  judges,  "the  law's  delay,  the  insolence 
of  office." 

But  to  return  to  the  pilgrim.  He  had  been 
listening  to  the  speeches  of  the  deputations,  with 
the  other  members  of  the  queen's  Court,  when  the 
audiences  are  suddenly  interrupted.  Incensed  by 
the  deceitful  decrees  of  the  queen,  Solomon  ex- 
claims with  a  loud  voice  :  "  Vanity  of  vanities,  and 
all  is  vanity  !  "  He  then  tears  the  mask  from  the 
face  of  the  queen,  and  she,  who  had  previously 
seemed  beautiful,  now  appears  as  a  iiideous  hag. 
Solomon  and  his  followers  leave  the  queen's  palace, 
and  hurrying  to  the  city  of  the  world,  they  loudly 
proclaim  the  vanity  of  all  earthly  things.  The 
queen  is  at  first  terrified  by  Solomon's  invective, 
but  soon  recovers  her  senses,  and  assembles  all  her 
councillors,  asking  them  to  advise  her  how  she  can 
best  expel  Solomon  from  her  dominions.  Some 
advise  the  arming  of  all  the  queen's  forces,  but 
others  suggest  that  the  queen  should  employ  craft 
rather  than  violence  ;  at  least,  at  first.     The  latter 


28  INTRODUCTION 

counsel  prevails.  Three  of  the  queen's  companions, 
Flattery,  Affability,  and  Pleasure,  follow  Solomon 
into  the  city  of  the  world,  and  entice  him  into  the 
street  of  the  married  people.  His  follies  there  are 
described  in  a  manner  that  very  closely  follows  the 
Biblical  account.  The  queen  now  decides  to  attack 
Solomon,  who  has  been  deserted  by  many  of  his 
followers.  A  fearful  massacre  ensues,  and  the 
terrified  pilgrim  exclaims :  "  O  God,  if  Thou  art  a 
God,  have  mercy  on  wretched  me ! "  and  he  then 
swoons. 

We  have  now  reached  the  second  part  of  the 
"  Labyrinth,"  to  which  Komensky  has  given  the 
name  of  the  "  Paradise  of  the  Heart."  Henceforth 
everything  is  changed;  all  sordid,  and  sometimes 
coarse,  allusions  to  worldly  matters  vanish,  and  we 
find  ourselves  in  an  atmosphere  of  purest  mysticism. 
Christ  appears  to  the  pilgrim  and  welcomes  him 
home — that  is  to  say,  as  one  who,  from  his  earthly 
wandering,  has  returned  to  the  solitude  of  his 
heart.  He  then  receives  Christ  as  a  guest  in  his 
humble  dwelling,  and  they  are  mystically  betrothed. 
Christ  informs  the  pilgrim  that  he  is  one  of  those 
whom  He  has  chosen,  and  gives  him  instructions  as 
to  his  behaviour  during  the  time  that  he  will  yet 
remain  upon  earth.  These  instructions  are,  of 
course,  entirely  in  accordance  with  the  teaching  of 
the  Bohemian  brethren,  the  community  to  which 
Komensky  belonged. 

Though  yet  remaining  on  earth,  the  pilgrim  now 
beholds  the  splendour  of  heaven  in  a  vision,  and 
sees  God  on  a  throne  of  jasper,  surrounded  by  the 


INTRODUCTION  29 

hosts  of  the  angels.  The  influence  of  the  Apocalypse 
is  here  very  evident.  Komensky,  as  all  the 
"  brethren "  of  his  time,  was  an  indefatigable 
student  of  Scripture.  The  "  Bible  of  Kralice,"  to 
which  I  have  already  referred,  was  always  in  their 
hands,  and  the  "  Labyrinth  "  shows  many  traces  of 
its  study.  Komensky 's  vision  of  heaven  is  very 
striking,  and  I  do  not  hesitate  to  sa.y  that  it  has 
sometimes  reminded  me  of  Dante's  "  Paradise." 

After  the  vision  has  disappeared,  the  pilgrim 
falls  on  his  knees  and  addresses  to  God  a  prayer, 
breathing  that  passionate  and  disinterested  love  of 
the  divinity  that  is  so  characteristic  of  the  mystics. 
With  this  chapter  the  book  ends.  But  in  this 
chapter,  as  in  several  others,  such  as  that  which 
deals  with  the  pilgrim's  mystical  betrothal  with 
Christ,  we  are  carried  upward  to  the  highest 
summits  of  mystic  thought.  Had  the  book  been 
written  in  a  language  better  known  than  that  of 
Bohemia,  it  would,  I  think,  have  ranked  high 
among  the  works  belonging  to  that  school  of 
thought.  It  would  be  interesting  to  examine  to 
what  extent  Komensky  was  influenced  by  the 
writings  of  the  German  mystics,  but  limited  space 
renders  this  impossible. 

Though  the  "  Labyrinth  "  is,  to  a  certain  extent, 
a  philosophical  work,  and,  to  a  certain  extent,  also 
a  book  of  adventure,  yet  it  must  be  considered  as 
mainly  a  theological  work.  It  could  not  be  other- 
wise as  regards  a  book  written  by  Komensky,  who 
called  himself  "  hominem  vocatione  theologum," 
and  who,  in  all  his  writings,  even  on  other  subjects, 


30  INTRODUCTION 

referred  constantly  to  theological  matters.  Thus, 
in  his  "  pansophic  works,"  philosophy  is  still  the 
handmaiden  of  theology,  an  idea  that  even  in  his 
days  was  already  becoming  obsolete. 

If  we  consider  at  what  time  and  under  what 
circumstances  the  "  Labyrinth "  was  written,  we 
shall  be  surprised  to  find  how  little  religious  con- 
troversy and  "  odium  theologicum"  it  contains.  If 
we  except  a  brief  allusion^  to  the  cruelty  with 
which  the  Church  of  Rome  enforced  its  doctrine, 
there  is  in  the  book  no  attack  even  on  that  Church 
that  was  then  cruell}^  persecuting  the  brethren. 
The  more  enlightened  Catholics  have  not  failed 
to  recognise  this.  The  learned  Bohemian  Jesuit 
Balbinus,^  wrote  in  his  '*  Bohemia  Docta  "  : 
"  Komensky  wrote  very  many  works,  but  none  that 
were  aimed  at  the  Catholic  Church.  When  read- 
ing his  works,  it  has  always  appeared  to  me  that 
he  wrote  with  great  prudence,  as  if  he  did  not  wish 
to  show  preference  to  any  religious  doctrine,  nor 
condemn  any."  In  the  present  century  also  the 
historian.  Dr.  Gindely,  a  writer  of  pronounced 
Catholic  views,  has  declared  that  some  of  the  works 
of  Komensky  are  as  those  of  a  saint.  That  in  spite 
of  these  enlightened  judgments,  both  temporal  and 
ecclesiastical  authorities  have  several  times  at- 
tempted to  suppress  the  "  Labyrinth  "  has  already 
been  mentioned.  The  teaching  of  Komensky  is 
that  of  the  "  Unity,"  which  insisted  mainly  on  a 
holy  life,  and  advised  the  brethren  to  live  secluded 

1  Chapter  xviii.  15. 

2  Born,  1621;  died,  1688. 


INTRODUCTION  3I 

lives ;  to  eschew  as  far  as  possible  worldly  honours  ; 
to  obey,  rather  than  to  command ;  in  short,  to  con- 
form as  closely  as  they  could  to  the  ways  of  the 
first  disciples  and  followers  of  Christ.  Leaving  all 
doctrinal  considerations  aside,  it  cannot  be  denied 
that  this  was  a  lofty  ideal. 

On  controversial  matters,  Komensky,  in  the 
"  Labyrinth,"  is  significantly  silent.  As  Dr.  von 
Criegern  writes,  even  the  questions  of  free  will  and 
predestination  that  divided  the  Lutherans  and 
Calvinists,  to  which  communities  the  brethren  were 
closely  related,  though  they  belonged  to  neither, 
Komensky  devoted  little  attention.  There  are, 
however,  several  passages  in  the  last  chapters  of  the 
"  Labyrinth  "  (the  "  Paradise  of  the  Heart  ")  that 
afford  some  evidence  in  favour  of  the  author's  belief 
in  predestination.  I  have  already  referred  to  the 
mysticism  of  the  "  Labyrinth."  The  mystic  con- 
ception of  light  is  very  prominent  in  the  book,  and 
is  occasionally  rather  puzzling  to  the  reader,  as  the 
word  appears  sometimes  in  its  ordinary,  sometimes 
in  its  allegorical,  signification.  The  conception  of 
Christ  as  "  the  centre  of  all  things  "  is  also  com- 
mon to  many  mystics,  as  is  the  great  stress  laid  on 
various  odours,  as  the  reader  will  find  in  many 
passages  of  the  "  Labyrinth."  M.  Nordau  would, 
no  doubt,  on  the  strength  of  this  peculiarity,  enrol 
Komensky  among  the  "  Entartete  " ;  it  is,  however, 
true  that  mysticism  itself  is  degeneracy,  according 
to  M.  Nordau. 

I  have  already  written   much   on   Komensky's 


32  INTRODUCTION 

life/  but  I  think  the  readers  of  the  "  Labyrinth  " 
will  wish  to  find  here  a  short  account  of  the  long 
and  eventful  life  of  its  author.  I  shall  do  this  as 
briefly  as  possible,  except  when  dealing  with 
Koraensky's  stay  at  Brandeis,  where  he  wrote  the 
"  Labyrinth." 

John  Amos  Komensky  -  was  born  in  1592  at 
Uhersky  Brod,^  a  small  town  in  Moravia.  He  lost 
his  parents  when  quite  young,  and  received  his 
earliest  education  at  Uhersky  Brod,  at  the  school 
that  the  brethren  had  established  there.  His 
family  had  long  belonged  to  that  community. 
Komensky's  experiences  at  school  were  very  pain- 
ful. The  almost  inconceivable  brutality  of  the 
teachers  of  that  day,  who  looked  down  on  corporal 
punishment  not  merely  as  a  penalty  for  offences, 
but  as  a  measure  that  was  likely  to  stimulate  the 
minds  of  the  young  to  intellectual  efforts,  deeply 
impressed  the  high-strung  nature  of  young 
Komensky.  He  has  alluded  to  his  school-days 
in  the  "  Labyrinth  "  (chap,  x.),  and  there  is  little 
doubt  that  the  recollection  of  his  early  experiences 
influenced  him  when  he  endeavoured  later  in  life 
to  amend  the  educational  system.     After  leaving 

1 1  have  referred  to  it  briefly  in  my  "  Bohemia :  an  Historical 
Sketch,"  and  more  fully  in  my  "History  of  Bohemian 
Literature." 

2  According  to  the  latest  researches,  the  name  of  Komensky's 
family  was  originally  Milic  ;  they  adopted  the  name  of 
Komensky  (Latinised  to  Comenius)  when  they  settled  in 
the  little  village  of  Komna,  in  Moravia.  Komensky's  father 
afterwards  moved  from  there  to  the  neighbouring  town  of 
Uhersky  Brod, 

-I.e.,  "  The  ford  of  the  Hungarians." 


INTRODUCTION  33 

Uhersky  Brod,  Komensky  spent  some  time  at  the 
school  of  the  Unity  at  Prerov  (Prerau),  also  in 
Moravia,  and  then  proceeded  to  the  Calvinist 
University  at  Herborn,  in  Nassau.  That  university, 
founded  in  the  sixteenth  century  by  Henry,  Count 
of  Nassau,  was  then  one  of  the  strongholds  of  the 
Calvinist  creed.  The  brethren  often  sent  their 
promising  pupils  who  were  to  become  clergymen 
to  that  university,  rather  to  the  then  utraf uist  ^ 
University  of  Prague.  It  is  certain  that  Komensky's 
views,  particularly  early  in  life,  show  traces  of  his 
Calvinistic  training.  From  Herborn,  Komensky 
proceeded  to  Heidelberg,  then  the  residence  of 
Frederick  of  the  Palatinate,  destined  shortly  after- 
wards to  become  the  "winterking"  of  Bohemia. 
Though  we  have  little  positive  information  on  the 
matter,  he  seems  to  have  travelled  extensively  at 
this  period,  to  have  visited  the  Netherlands  and 
Amsterdam,  which  was  to  be  the  refuge  of  his  last 
years. 

Komensky  returned  to  his  own  country  in  1614, 
and  was  appointed  a  minister  of  his  Church  in  1616, 
with  residence  in  the  small  town  of  Fulneck,  in 
Moravia.  He  married  there,  and  spent  a  few 
peaceful  years,  the  happiest  of  his  long  life. 

But  even  a  pious  preacher  and  teacher  could  not 

^i.e.,  receiving  Communion  in  both  kinds  (subutraque). 
This  was  the  official  designation  of  all  those  not  Romanists 
who,  up  to  the  battle  of  the  White  Mountain,  enjoyed  religious 
freedom  in  Bohemia.  The  old  utrafuist  teachings,  such 
as  then  prevailed  at  the  University  of  Prague,  differed  but 
little,  eKcept  on  this  one  point,  from  the  teaching  of  Rome; 
and  the  more  advanced  reformers  therefore  preferred  to  send 
their  youths  to  foreign  universities. 

C 


34  INTRODUCTION 

long  remain  untouched  by  the  vicissitudes  of  the 
Thirty  Years'  War,  and  the  unspeakable  horrors 
that  befell  Bohemia  and  Moravia  after  the  battle 
of  the  White  Mountain  in  1620.  In  the  follow- 
ing year,  Spanish  troops,  that  came  as  allies  of 
Ferdinand  II.,  German  Emperor  and  Archduke  of 
Austria,  attacked  the  small  town  of  Fulneck.  The 
town  was  captured  without  resistance.  Here,  as 
almost  everywhere  at  that  time,  the  inhabitants 
immediately  submitted  to  the  victorious  Romanists. 
Komensky's  house  was  pillaged  and  burnt  down, 
and — to  him  almost  a  greater  loss — his  library  and 
MSS.  also  perished  in  the  flames.  Komensky  fled 
to  Bohemia  with  his  wife  and  children,  and  sought 
refuge  with  Charles,  Lord  of  Zerotin,  at  Brandeis 
on  the  Orlice.^  I  have  already  mentioned  the  name 
of  Charles  of  Zerotin.  During  the  war  that  had 
just  ended  he  had,  though  a  fervent  Bohemian 
patriot  and  member  of  the  Unity,  not  espoused 
the  cause  of  Frederick  of  the  Palatinate,  but  had 
remained  faithful  to  the  House  of  Habsburg.  It 
was  therefore  natural  that  the  victors  showed 
him  a  certain  amount  of  consideration.  His  vast 
estates  were  not  confiscated  by  the  Austrian 
Government,  and  he  was  allowed  to  remain  in 
the  dominions  of  the  House  of  Habsburg.  He 
was  even  tacitly,  though  by  no  means  officially, 
granted  yet  further  privileges  ;  he  was  allowed 
to  afford  at  least  temporary  shelter  to  some  of 
the  clergymen  of   his  Church,  whom  one  of   the 

^  In  German,  "Adler." 


INTRODUCTION  35 

first  decrees  of  the  victors  had  expelled  from 
Bohemia. 

Komensky,  as  I  have  already  mentioned,  was 
one  of  those  who  availed  themselves  of  the 
hospitality  of  Zerotin.  As  far  as  the  rather  un- 
certain accounts  inform  us,  he  did  not  live  in  the 
town  of  Brandeis,  but  in  a  cottage  on  the  opposite 
bank  of  the  Orlice,  at  the  foot  of  the  hill  still 
called  "  Klopota."  This  is  confirmed  by  the  fact 
that  Komensky  has  thus  signed  his  Latin  dedica- 
tion of  the  "  Labyrinth  "  to  his  patron :  "  Dabam 
sub  Klopot  Idibus,  Dec.  1623."  According  to  very 
old  traditions,  the  wooden  cottage  or  hut  (the 
Bohemian  "chalupa")  in  which  he  lived  was  of 
very  ancient  origin,  having  been  built  with  his 
own  hands  by  Brother  Gregory ,i  one  of  the 
founders  of  the  Unity. 

Brandeis,  on  the  Orlice,  which  will  always  be 
memorable  to  all  Bohemians  as  the  spot  where 
Komensky  wrote  the  "Labyrinth,"  was  then 
already  holy  ground  for  a  member  of  the 
Unity.  It  had  been  one  of  the  earliest  settle- 
ments of  the  brethren,  and  for  a  long  time  the 
dwelling-place  of  Brother  Gregory,  who  had  first 
organised  the  community.  Here,  too,  Brother 
Gregory  had  died  (in  1474),  and  had  been  buried, 
"  like  the  prophets  of  the  Old  Testament,  in  a 
rock-grave  near  the  bank  of  the  Orlice — that  is 
to    say,    opposite    the   castle."^      The   owners   of 

1  For  Brother  Gregory,   see  my  "History  of  Bohemian 
Literature,"  pp.  203,  205,  207,  etc. 
•'  Dr.  Goll. 


36  INTRODUCTION 

Brandeis — the  lords  of  Postupic,  and  afterwards 
the  lords  of  Zerotin — had  always  been  well  dis- 
posed towards  the  Bohemian  brethren ;  the 
Zerotins,  indeed,  belonged  to  the  Unity.  It 
was,  therefore,  natural  that  Brandeis  should  have 
been  frequently  chosen  as  meeting-place  for  the 
synods  of  the  community  of  which  it  had  become 
the  centre. 

When  Komensky  arrived  at  Brandeis,  about  the 
end  of  the  year  1622,  he  was  overwhelmed  with 
misery  to  a  degree,  that  only  his  true  Christian 
faith  and  his  thorough  reliance  on  the  doctrine  of 
his  community  enabled  him  to  overcome.  As 
already  mentioned,  all  his  worldly  possessions — 
including  his  beloved  books  and  MSS. — had 
perished.  Perished  also  had  all  prospects  of  a 
successful  career  as  a  clergyman  and  pedagogue, 
at  least  in  his  beloved  native  country,  for 
Komensky  well  knew  that  of  all  "  acatholics,"  ^ 
the  members  of  the  Unity  would  be  the  first  to 
be  expelled  from  Bohemia.  During  the  length}'" 
and  dangerous  journey  from  Fulneck  to  Brandeis, 
undertaken  at  a  time  of  pestilence  and  in  the 
midst  of  the  horrors  of  the  Thirty  Years*  War, 
Komensky  lost  his  wife  and  one  of  his  children  ; 
the  other  died  shortly  after  his  arrival  at  Brandeis. 
It  was  not,  therefore,  as  one  influenced  by  tem- 
porary irritation  or  disappointment,  but  as  one 
who  "bears  the  whole  heaviness  of   the  wronged 

^  This,  up  to  comparatively  recent  times,  was  the  official 
designation  in  Austria  of  all  who  did  not  belong  to  the 
Church  of  Rome. 


INTRODUCTION  37 

world's  weight,"  that  Komensky  wrote  the 
«  Labyrinth." 

Believers  in  Taine's  theory  of  "  milieu "  will 
certainly  be  strengthened  in  their  belief  if  they 
visit  Brandeis  after  reading  the  "  Labyrinth."  The 
little  town  nestles  at  the  banks  of  the  rapid,  grey, 
dolorous  Orlice.  The  narrow  valley  in  which  the 
town  is  situated  is  encircled,  and,  as  it  were, 
weighed  down  by  never-ending  pine-forests  that 
rise  abruptly  in  all  directions,  but  particularly  in 
that  of  the  Klopota  Hill,  under  which  Komensky's 
hut  stood.  This  spot,  memorable  as  being  the  one 
where  he  conceived  the  "Labyrinth,"  is  now  marked 
b}^  a  small  monument  erected  to  him  by  his  grate- 
ful countrymen.  Straight  before  him,  separated 
only  by  the  Orlice,  stood  the  city  of  Brandeis,  with 
its  wide  market-place,  to  which  all  the  small 
streets  converged.  Lnmediately  behind  the  town 
stood,  as  a  "  Castle  of  Fortune,"  the  ancient  castle 
of  the  Zerotins,  then  already  a  ruin.  Situated  on 
a  steep  and  abrupt  rock,  it  so  entirely  overlooks 
the  town  that  the  traveller  can  see  directly  beneath 
him  the  market-place  "crowded  with  people  as 
with  insects."  This  is  particularly  the  case  during 
the  summer  months,  for  Brandeis  has  now  become 
a  fashionable  summer  resort  of  the  citizens  of 
Prague. 

It  is,  of  course,  as  a  mere  conjecture  that  I 
venture  to  suggest  that  Komensky  had  the  city  of 
Brandeis  and  the  neighbouring  scenery  in  his 
mind  when  he  wrote  the  "  Labyrinth."  Such  con- 
jectures have  not,  perhaps,  great  value,  even  when 


38  INTRODUCTION 

made  by  one  who  has  been  a  constant  wanderer 
in  the  district  referred  to.  Similar  attempts  to 
connect  great  writings  with  the  scenery  that 
surrounded  their  author  while  he  wrote  them  have 
often  been  made ;  and  it  is  certain  that  a  man  of 
genius — such  as  Komensky  undoubtedly  was — 
would  be  more  strongly  impressed  and  influenced 
by  the  scenery  around  him  than  an  ordinary 
man. 

Meanwhile,  Komensky 's  stay  in  his  beloved 
Bohemia  was  drawing  to  an  end.  The  condition  of 
the  brethren  at  Brandeis  was  at  first  a  fairly 
tolerable  one.  The  Austrian  Government,  grateful 
to  Zerotin  for  his  fidelity  to  the  house  of  Habsburg, 
did  not  at  first  molest  his  proteges  much.  But  the 
position  of  non-Catholics  became  more  precarious 
in  the  Habsburg  dominions  every  year.  Every 
year  the  regulations  against  them  became  more 
severe.  Komensky,  like  many  of  the  brethren,  lived 
in  secrecy,  and  only  occasionally  returned  to 
Brandeis.  At  last  the  brethren,  among  whom  was 
Komensky,  decided,  at  a  secret  meeting  in  the 
village  of  Doubravic,  that  they  would  altogether 
abandon  Bohemia,  and  settle  in  Poland  and  Hungary. 
It  was  also  agreed  to  that  certain  members  of  the 
community  should  precede  the  general  emigration, 
and  seek  in  these  countries  places  of  refuge  where 
the  brethren  could  continue  to  worship  freely 
according  to  their  doctrine.  Komensky  was  chosen 
as  one  of  these  envoys,  and  now  travelled  ex- 
tensively in  Northern  Germany  and  Poland.  It 
was  decided  that  Komensky  and  other  brethren 


INTRODUCTION  39 

should  seek  refuge  at  Lesno  or  Lissa/  in  Poland, 
under  the  protection  of  Count  Lescynski,  who  was 
himself  a  member  of  their  community.  It  was 
during  these  travels  that  Komensky  first  became 
acquainted  with  the  so-called  "  prophecies "  of 
Kotter  and  Eliza  Ponatovska ;  together  with  the 
later  "prophecies"  of  Drabik,  they  had  a  great 
influence  on  Komensky  in  his  later  years.  There 
is,  however,  little  trace  of  their  influence  in  the 
"  Labyrinth,"  ^  so  that  it  is  unnecessary  to  refer  to 
them  here.^ 

In  January,  1628,  Komensky,  accompanied  by 
several  other  exiles,  left  Bohemia — that  he  was 
never  destined  to  revisit.  When  the  exiles  arrived 
at  the  Silesian  frontier,  "  they  all  knelt  down  and 
prayed  to  God,  with  cries  and  many  tears,  entreat- 
ing Him  not  finally  to  avert  His  mercy  from  their 
beloved  country,  nor  to  allow  the  seed  of  His  word 
to  perish  within  it."  * 

On  the  8th  of  February,  Komensky  arrived  at 
Lissa.  He  spent  there  a  considerable  number  of 
years  conscientiously  fulfilling  his  duties,  both  as 
preacher  and  schoolmaster  of  the  small  Bohemian 
community  that  had  settled  there.  It  was  at  this 
time  that  he  wrote  many  of  his  educational  works 

^  In  the  present  Prussian  province  of  Posen. 

2  See,  however,  note  1,  p.  393,  chap,  xlvii. 

3  The  influence  of  these  "prophets"  on  Komensky  has 
great,  though  very  painful,  psychological  interest.  I  have 
referred  to  them  in  my  "  History  of  Bohemian  Literature," 
as  mentioned  in  the  note  to  chapter  xlvii.  referred  to 
above.  There  is  a  fuller  account  of  Kotter's  "prophecies" 
in  my  "  Bohemia  :  an  Historical  Sketch,"  pp.  396-398. 

^Zoubek,  "ZivotKomensk^ho." 


40  INTRODUCTION 

that,  to  a  certain  extent,  preserved  his  fame,  even 
when  he  was  least  known.  Thus  a  large  part  of 
the  "  Didactica  Magna "  was  written  at  Lissa. 
Here,  also,  Komensk}^  began  his  pansopbic  studies 
at  this  time,  and  his  first  philosophical  (or  pan- 
sopbic) book  appeared  in  1632.  Though  written 
during  the  troublous  times  of  the  Thirty  Years' 
War,  Komensky's  pansopbic  studies  attracted  great 
attention.  Indeed,  the  horrors  of  that  war  may 
have  inclined  the  minds  of  men  to  that  mysticism 
that  promised  them  a  delightful  future,  contrasting 
with  the  wretched  present.  It  is  always  in  times 
of  great  misery  that  mystic,  particularly  chiliastic, 
ideas,  such  as  Komensky  professed  in  the  last 
years  of  his  life,  appeal  most  to  the  minds  of  men. 

The  interest  in  Komensky's  pansopbic  studies 
was  not  limited  to  Poland,  Bohemia,  and  Germany. 
His  fame  spread  also  to  far  more  distant  countries' 
particularly  to  England,  that  did  not  interfere  in 
the  thirty  years'  struggle  on  the  Continent,  but 
that  was  then  on  the  verge  of  civil  war.  Samuel 
Hartlib,  well  known  as  a  friend  of  Milton,  was 
greatly  interested  in  the  studies  of  the  Bohemian 
pansophist.  A  correspondence  began  between 
Hartlib  and  Komensky,  to  whom  Hartlib  offered 
financial  aid  to  enable  him  to  visit  England.  After 
some  hesitation,  Komensky  accepted  tbis  offer.  His 
temporary  hope  of  returning  to  Bohemia— founded 
on  the  brilliant  victories  of  Gustavus  Adolphus — 
had  proved  vain.  Count  Lescynski,  his  old  patron, 
had  died,  and  shortly  afterwards  his  son  had,  for 
political    reasons,    adopted    the    creed    of    Rome. 


INTRODUCTION  4I 

Other  catases  contributed  to  render  Komensky  less 
desirous  of  remaining  at  Lissa.  He  had  not,  in  his 
later  writings,  always  shown  that  generous,  large- 
minded,  truly  Christian  tolerance  that  is  so  con- 
spicuous in  the  "  Labyrinth,"  and  was  already 
becoming  involved  in  those  theological  controversies 
that  afterwards  embittered  his  last  years.  Discord 
appears  to  have  arisen  between  him  and  other 
clergymen  of  the  community  of  Lissa,  though  the 
fact  that  he  was  chosen  as  the  head  of  that  com- 
munity seven  years  later  proves  that  he  had  by  no 
means  lost  its  sympathy. 

In  the  summer  of  1641,  Komensky  left  Lissa  on 
his  way  to  England.  He  arrived  in  London  on 
September  21,  after  a  very  perilous  sea  voyage, 
of  which  he  has  left  us  a  description  in  the 
"  Labyrinth."  ^  I  have  elsewhere  referred  to 
Komensky's  stay  in  London,  and  to  the  very 
interesting  letter  dealing  mainly  with  English 
affairs  that  he  sent  to  his  friends  on  the  Continent. 
He  seems  to  have  been  acquainted  with  many  men 
of  importance  in  England.  Besides  Hartlib,  on 
whose  invitation  he  had  come  there,  Theodore 
Haak,  John  Durie,  John  Beale,  Evelyn  were 
among  those  whom  Komensky  met  in  London.  It 
is  less  certain  that  he  made  the  personal  acquaint- 
ance of  Milton  and  of  Lord  Herbert  of  Cherbury.^ 

1  This,  of  course,  does  not  appear  in  the  first  edition  of  the 
"Labyrinth."  It  is  first  printed  in  the  edition  of  the  book 
published  at  Amsterdam  in  1663. 

2  That  Komensky  corresponded  with  Lord  Herbert  is 
proved  by  his  correspondence,  recently  published  by  Mr. 
Patera.     It  contains  a  letter  dated  June  15,  1647,  addressed 


42  INTRODUCTION 

It  is  not  my  intention  to  refer  here  in  more  detail 
to  the  Bohemian  philosopher's  stay  in  London, 
where  he  and  his  friends  wished  to  found  a 
pansophie  academy.  Public  events  in  Eno^land 
rendered  such  an  undertaking  an  impossibility. 

Komensky  therefore  decided  to  leave  London, 
and  started,  in  June,  1642,  only  a  few  weeks  before 
civil  war  broke  out  in  England.  Through  Holland 
and  Germany,  he  proceeded  to  Sweden.  He  had 
been  invited  to  that  country  by  the  Chancellor 
Oxenstierna,  who  had  heard  of  his  fame  as  an 
educator  from  Louis  de  Geer,  a  rich  Dutch 
merchant,  who  had  business  connection  with 
Sweden.  Oxenstierna  wished  Komensky  to  under- 
take the  task  of  writing  a  series  of  school-books 
for  use  in  the  Swedish  schools.  Komensky  con- 
sented to  do  so,  but  refused  to  take  up  his  residence 
in  Sweden.  He  settled  for  some  time  (1642-1648) 
at  Elbing,  a  small — now  Prussian — town  on  the 
Baltic,  not  very  distant  from  the  Swedish  coast. 
Conscientious  as  he  always  was,  he  worked  hard 
there  at  the  school-books  he  had  undertaken  to 
write,  while  he  also  laboured  hard  at  his  pansophie 
works,  encouraged  by  his  English  friends,  who 
urged  him  not  to  devote  all  his  time  to  "  mere 
school-books." 


to  the  "  Perillustri  atque  nobhssimo  Domino,  Domino 
Edwardo  Baroni  Herbert  de  Cherbury,  etc.,  etc.  Domino  et 
Fautori  meo."  Komensky  here  thanks  Herbert  for  the  gift 
of  the  volume,  "  De  Causis  Errorum"  :  "  Tam  gratum  quam 
flagranter  desideratum  munus,"  as  he  calls  it.  From  the 
time  of  his  visit  to  England,  Komensky  frequently  mentions 
Lord  Herbert's  name  when  writing  to  his  English  friends. 


INTRODUCTION  43 

Komensky's  stay  at  Elbing  ended  in  1648.  In 
that  year  Justinus,  bishop  of  the  Unity,  died  at 
Lissa,  and  Komensky  was  chosen  as  his  successor. 
He  did  not  hesitate  to  accept  that  dignity,  a  heavy 
burden  at  a  moment  when  the  Treaty  of  Westphalia 
had  destroyed  the  last  hopes  of  the  brethren,  and 
the  community  seemed  doomed  to  extinction.  He 
started  in  the  same  year  for  Lissa,  to  assume  the 
duties  of  his  new  office. 

But  here  also  he  did  not  now  remain  long.  He 
was  summoned  to  Transylvania  by  George  Rakoczy, 
who  was  then  ruler  of  that  country,  and  of  a  consider- 
able part  of  Hungary.  Rakoczy,  a  Calvinist,  was 
naturally  anxious  to  obtain  the  services  of  one 
whose  creed  was  very  similar  to  his  own,  and  who 
already  was  far  famed  as  an  educator.  Komensky 
stayed  some  time  at  Potok,^  where  the  princes  of 
the  house  of  Rakoczy  often  resided.  In  conse- 
quence of  the  favour  that  he  enjoyed  with  these 
princes,  he  was  able  to  carry  out  his  educational 
innovations  here  on  a  much  larger  scale  than  before. 
His  labours  at  Potok  have  therefore  great  value  for 
those  interested  in  pedagogy,'^  but  it  is  unnecessary 
to  refer  to  them  here. 

In  1654,  Komensky  returned  for  the  last  time  to 
Lissa,  but  only  for  a  brief  period.  He  was  destined 
soon  to  become  a  wanderer  again.  War  broke  out 
in    1655   between   Poland   and   Sweden,   and    the 

1  A  town  in  Northern  Hungary.  Its  Hungarian  name  is 
Saros-Patak. 

-  There  is  an  interesting  account  of  Komensky's  organisa- 
tion of  the  Hungarian  schools  in  Dr.  Kvacsala's  (German) 
"  Johann  Amos  Comenius." 


44  INTRODUCTION 

Bohemian  exiles,  though  they  had  been  well  treated 
by  the  Poles,  sympathised  largely  with  the  Swedes, 
whose  Protestantism  was  somewhat  similar  to  their 
own.  Komensky,  far  too  great  an  enthusiast  to  be 
a  cautious  man,  shared  this  feeling,  and  gave  utter- 
ance to  it  in  his  "  Panegyricus  Carolo  Gustavo 
magno  Suecorum  regi."  The  Swedes  were  at  first 
victorious,  overran  a  large  part  of  Poland,  and 
captured  the  town  of  Lissa.  In  1656,  however,  the 
Poles  recaptured  the  town  and  completely  destroyed 
it,  partly,  as  Komensky's  enemies  alleged,  because 
of  his  panegyric  on  the  King  of  Sweden.  Komensky's 
library  and  MSS.  were  for  a  second  time  destroyed. 
He,  now  already  sixty-five  years  old,  found  himself 
again  a  homeless  wanderer.  After  staying  some 
time  at  Stettin,  Hamburg,  and  other  places,  he  at 
last  found  a  refuge  at  Amsterdam.  Lawrence  de 
Geer,  the  son  of  his  old  patron,  Louis  de  Geer, 
invited  him  to  reside  there.  It  was  there  that 
Komensky  spent  the  last  years  of  his  troubled  life. 
His  chiliastic  views,  and  his  firm  belief  in  so-called 
"  prophets,"  involved  him  in  much  theological 
controversy,  carried  on  with  the  discourtesy, 
and  indeed  brutality,  customary  among  the 
theologians  of  his  time.  Man}^  false  or  exag- 
gerated accusations  against  Komensky,  gathered 
from  the  controversial  writings  of  his  opponents, 
were  afterwards  repeated  by  Bayle  in  his  "  Diction- 
naire  Historique  et  Critique,"  and  Komensky  was 
long  principally  judged  according  to  Bayle's  one- 
sided account.  The  greater  interest  now  shown  in 
Komensky's  educational  work,  and,  on  the  other 


INTRODUCTION  45 

hand,  the  revival  of  Bohemian  literature,  which  has 
made  a  book  such  as  the  "  Labyrinth "  better 
known,  have  caused  the  great  Bohemian  writer  to 
be  now  judged  more  fairly. 

Komensky's  last  years  were  very  melancholy  ; 
his  old  friends  and  comrades,  Gertych,  Figulus  (his 
son-in-law),  and  other  clergymen  of  the  Unity, 
died,  and  he  became  more  and  more  solitary.  He 
doubtlessly  believed  that  the  community  to  which 
he  had  devoted  his  whole  life  would  perish  from 
the  earth.  This  was  not,  however,  to  be  the  case  ; 
Komensky's  grandson,  Figulus,  or  Jablonsky,  as  he 
generally  called  himself,  consecrated  as  a  clergyman 
of  the  Unity  Count  Zinzendorf,  the  founder  of  the 
community  of  Herrenhut,  that  has  continued  to  the 
present  day,  and  which  in  its  principal  doctrines  is 
identical  with  the  old  community,^  occupied  to  the 
last  with  pansophic  studies.  Komensky  died  at 
Amsterdam  on  November  15, 1670.  An  exile  even 
in  death,  he  was  buried  on  November  22  in  the 
Church  of  the  French  Protestants  at  Naarden,  near 
Amsterdam. 

After  what  has  necessarily  been  a  very  slight 
sketch  of  Komensky's  career,  I  return  to  the 
"  Labyrinth."  Not  to  give  too  terrifying  an  aspect 
to  the  title-page  of  this  book,  I  have  given  on  it 

1  The  learned  deacon  of  Herrenhut,  Dr.  J.  Miiller,  has 
dealt  with  the  connection  of  his  community  with  the  old 
brethren  in  a  series  of  very  interesting  studies,  published 
in  the  Casopis  Musea  Kralovstoi  (Journal  of  the  Bohemian 
Museum)  for  1885.  He  says  that  though  there  are  minor 
differences,  the  teaching  of  his  community  is  on  all  important 
points  identical  with  that  of  the  old  Unity. 


46  INTRODUCTION 

only  the  first  principal  part  of  the  name  that 
Komensky  chose  for  his  work.  It  may,  however, 
be  interesting  to  give  here  the  full  name,  which, 
according  to  the  fashion  of  the  day,  is  very  lengthy. 
Komensky  thus  describes  his  book :  "  The  Laby- 
rinth of  the  World  and  the  Paradise'  of  the 
Heart ;  that  is,  a  book  that  clearly  shows  that  this 
world  and  all  matters  concerning  it  are  nothing  but 
confusion  and  giddiness,  pain  and  toil,  deceit  and 
falsehood,  misery  and  anxiety,  and  lastly,  disgust 
of  all  things  and  despair;  but  he  who  remains  in 
his  own  dwelling  within  his  heart,  opening  it  to  the 
Lord  God  alone,  will  obtain  true  and  full  peace  of 
mind  and  joy." 

Following  the  example  of  all  former  editors  of 
Komensky's  masterpiece,  I  have  made  no  external 
distinction  between  the  "  Labyrinth  of  the  World  " 
and  the  "Paradise  of  the  Heart."  Komensky 
himself  made  no  such  distinction,  and  here  also  the 
chapters  are  numbered  continuously,  as  they  are  in 
the  Amsterdam  edition  of  1663.  It  has  often  been 
stated  that  the  "  Paradise,"  which  is  much  shorter 
than  the  "  Labyrinth,"  is  also  inferior  to  it.  It  is 
certain  that  while  a  large,  and  perhaps  the  most 
interesting  part  of  the  "  Labyrinth,"  describes  the 
customs  and  manner  of  life  of  the  six  "  estates " 
into  which  Komensky  divides  mankind,  the  lives  of 
the  same  classes  of  men  are  described,  but  in  a  few 

1  In  the  first  edition,  the  word  "Lusthauz,"  derived  from 
the  German,  is  used.  In  the  Amsterdam  edition,  and  all  the 
subsequent  ones,  the  correct  Bohemian  word  "  Raj  "  is 
employed. 


INTRODUCTION  47 

words  after  they  have  become  "  true  Christians,"  a 
term  which,  to  Komensky,  always  meant  a  member 
of  the  Unity.  Yet  such  criticism  is  founded  on 
an  inadequate  conception  of  Komensky's  purpose 
when  he  wrote  the  "  Labyrinth."  It  was  not  his 
intention  to  extol  earthly  life,  even  that  of  the 
most  God-fearing  pietist,  but  to  enlarge  on  the 
vileness  of  the  world,  and  to  contrast  with  it  the 
perfect  happiness  of  those  who  in  heaven  are  united 
with  God. 

Though  Komensky's  works,  and  the  "  Laby- 
rinth " — his  masterpiece — in  particular,  have  been 
the  object  of  much  interest  since  the  revival  of 
Bohemian  literature,  yet  a  critical  study  of  the 
"Labyrinth,"  dealing  fully  with  all  philological, 
historical,  artistic,  and  other  questions  connected 
with  it,  is  still  a  desideratum.  It  is  not,  therefore, 
yet  quite  certain  what  chapters  of  the  "  Labyrinth" 
formed  part  of  the  book  as  first  written,  and  what 
are  later  editions.  Dr.  Flajshans,  in  his  excellent 
"  Pisemnictvi  Ceske,"  {i.e.  Bohemian  Literature) 
suggests  that  chapters  xxix.  to  xxxv.  did  not  form 
part  of  the  book  as  written  at  Brandeis,  though 
they  already  appear  in  the  first  printed  edition  of 
1631.  The  description  of  a  shipwreck  in  chapter 
viii.,  founded  on  Komensky's  own  experience,  first 
appears  in  the  Amsterdam  edition  of  1663. 

It  may  be  of  interest  to  refer  to  the  various 
editions  and  translations  of  the  "  Labyrinth." 
They  are  by  no  means  numerous,  if  we  consider  the 
value  of  the  book.  It  must,  however,  be  remem- 
bered that  the  suppression  of  Komensky's  creed  in 


48  INTRODUCTION 

his  country  followed  its  appearance  very  closely, 
and  that  tlie   Bohemian  language  in  which  it  is 
written  was,  for  a  time,  almost  extinct.     Though 
finished  in  1623,  the  book,  as  already  mentioned,  was 
first  printed  in  1631.^     A  second  enlarged  edition 
appeared  at  Amsterdam  in  1663.     After  this  there 
was  no  new  edition  before  1757,^  when  the  book  was 
reprinted  at  Berlin.     Further  editions  appeared  at 
Prague   in    1782  and    1809.      The   latter   edition, 
though  it  had  appeared  with  the  consent  of  the 
"  censure,"  ^  which  then  decided  what  books  might 
be  printed  in  Austria  and  Bohemia,  was  yet  sup- 
pressed in   1820,  and  the  "  Labyrinth,"  for  a  time, 
again  became  almost  inaccessible   to   Komensky's 
countrymen.     Since  the  accession  of  that  enlight- 
ened ruler,  the  present  Emperor  of  Austria,  Francis 
Joseph,  these  petty  molestations  have  ceased.     The 
"  Labyrinth  "  has  been  frequently  reprinted,  and  is 
now  in  the  hands  of  all  Bohemian  readers,  who 
have  the  same  affection  for  the  book  that  their 
ancestors  had  more   than  two  centuries  ago.     In 
consequence  of  Komensky's  great  mastery  of  his 
language,  parts  of  the  "  Labyrinth"  are  read  in  the 
Bohemian  schools,  in  which  the  national  language 
is    now    largely    used.      It    is    not   necessary   to 
enumerate  the  many  editions  of  the  "  Labyrinth  " 
that  have  appeared  within  the   last   years.     The 

'According  to  Mr.  Bily,  probably  either  at  Lissa  or  at 
Pirna,  in  Saxony. 

-  There  is  a  copy  of  this  edition  in  the  library  of  the  British 
Museum. 

3  See  my  "History  of  Bohemian  Literature,"  passim, 
particularly  pp.  366-369,  and  397-398. 


INTRODUCTION  49 

best  is  that  published  in  the  present  year  by  Mr. 
Bily.  I  have  consulted  it  for  those  parts  of  the 
"  Labyrinth  "  also  that  I  had  translated  before  the 
appearance  of  Mr.  Bily's  edition.  It  follows  very 
closely  the  Amsterdam  edition  of  1663,  and  has 
some  valuable  notes,  of  which  I  have  availed 
myself  on  several  occasions.  I  must  here  also 
acknowledge  my  indebtedness  to  Dr.  Kvacsala's 
"  Johann  Amos  Comenius,"  Dr.  Zoubek's  "  Zivot 
Komensk^ho,"  {i.e.,  "  Life  of  Komensky"),  Professor 
Kapras's  "  Nastin  Filosophie  Komenskeho,  {i.e., 
"  Outline  of  Komensky's  Philosophy "),  Dr.  von 
Criegern's  "  Comenius  als  Theolog,"  and  numerous 
studies  in  the  Casopis  Musea  Ceskeho  {i.e.,  "  Jour- 
nal of  the  Bohemian  Museum  ").  Of  those  essays,  I 
should  particularly  mention  those  of  Dr.  Novak  on 
the  "  Labyrinth  of  the  World,"  that  appeared  in 
the  Journal  in  1895.  It  would  be  unnecessary 
to  give  a  full  list  of  the  authorities  consulted,  as 
these  books  are  almost  all  written  in  the  Bohemian 
language  that  is  practically  unknown  in  England. 

The  causes,  already  mentioned,  that  limited 
the  number  of  editions  of  the  "  Labyrinth "  also 
account  for  the  fact  that  the  book  has  not  been 
more  frequently  translated  into  foreign  languages. 
An  abridged  German  translation  was  published  at 
Potsdam  in  1781,  and  another  translation,  or  rather 
adaptation,  appeared  at  Berlin  in  1787  under  the 
name  of  "  Philosophisch  Satirische  Reisen  durch 
alle  Stande  der  menschlichen  Handlungen."  The 
latest  German  translation  was  published  in  1871  or 
1872  ;   the  book   has  no  date.     This  translation, 


50  INTRODUCTION 

published  at  Spremberg  by  Dr.  Novotny,  a  Pro- 
testant divine,  has  little  or  no  value.  The  trans- 
lator, who  evidently  had  but  a  slight  knowledge 
of  the  Bohemian  language,  has  made  some  rather 
serious  mistakes;  he  has  also,  with  an  audacity 
that  would  appear  inconceivable  on  the  part  of 
one  translating  from  a  better  known  language 
than  that  of  Bohemia,  omitted  considerable  pas- 
sages of  the  "  Labyrinth,"  while  he  has  inserted 
a  good  deal  of  matter  that  is  not  contained  in 
Komensky's  MS.  There  are  also  Hungarian  and 
Russian  translations  of  the  "Labyrinth." 

In  his  preface  to  the  "Labyrinth,"  Komensky 
tells  his  reader  "that  it  is  not  a  poem  that  you 
will  read,  although  it  may  have  the  seeming  of 
a  poem."  I  have  explained  in  a  note  what  I 
believe  to  be  Komensky's  meaning.  Yet  the 
author  may  also  have  intended  to  point  out  to 
his  readers  that  his  book  was  written  in  a  some- 
what ornate  manner,  differing  largely  from  the 
rather  homely  prose  that  was  then  usual  in 
Bohemia.  It  is,  I  think,  the  first  duty  of  a 
translator  to  render  as  closely  and  faithfully  as 
he  can  the  word  and  thought  of  the  author  whose 
writings  he  endeavours  to  transfer  into  a  different 
language ;  he  should,  therefore,  adhere  as  closely 
as  possible  not  only  to  the  current  of  thought,  but 
even  to  the  manner  of  writing  of  his  author.  I 
have  therefore  not  hesitated  in  using  some  words 
that  at  the  present  day  are  hardly  used  in  English 
prose,  and  in  employing  some  rather  archaic  locu- 
tions.    Such  locutions  would,  of  course,  not  have 


INTRODUCTION  51 

appeared  so  unusual  to  Komensky's  contemporaries 
in  England  than  they  may  to  the  readers  of  the 
present  day.  Komensky,  particularly  in  the 
"  Labyrinth,"  uses  alliteration  to  a  great  extent. 
As  far  as  the  totally  different  character  of  the 
English  and  Bohemian  languages  permitted,  I  have 
endeavoured  to  follow  him  in  this  also. 

I  must  also,  writing  in  a  language  that  is  not 
my  own,  beg  my  readers'  indulgence  to  such 
lapses  from  the  now  most  usual  methods  of 
writing  English  that  may  be  found  in  this 
translation. 

It  is  scarcely  necessary  to  mention  that  a  God- 
fearing and  pious  man,  such  as  was  Komensky, 
admitted  nothing  into  his  books  that  could  appear 
otherwise  than  edifying,  or  at  least  morally  un- 
objectionable. Yet  the  custom  of  calling  a  spade  a 
spade  was  very  prevalent  in  the  seventeenth  cen- 
tury ;  and  writers,  with  no  evil  intent,  alluded  to 
matters  that  it  is  not  now  customary  to  mention. 
I  have  therefore  thought  it  advisable  not  to  trans- 
late one  or  two  words  of  the  "  Labyrinth,"  nor 
one  somewhat  longer  passage.  I  have  marked 
such  omissions  by  asterisks.  On  the  other  hand, 
a  few  expressions  that  may  now  be  thought  coarse, 
though  they  did  not  appear  so  in  the  seventeenth 
century,  have  been  retained.  The  "  Labyrinth  " 
contains  a  certain  number  of  Latin  words.  I  have 
retained  these,  as  they  are  not  difficult  to  under- 
stand, and  are  very  characteristic  of  Komensky's 
manner   of  writing.     On  the  other  hand,  I  have 


52  INTRODUCTION 

translated   into   English   his   Latin   dedication   of 
his  book  to  Charles  of  Zerotin. 

If  this  translation  contributes,  even  to  a  slight 
degree,  to  making  Komensky's  masterpiece  better 
known  to  English  readers,  I  shall  not  think  that 
the  not  inconsiderable  labour  that  it  involved  has 
been  in  vain. 

LtJTZOW. 

Zampach,  December  10,  1900, 


DEDICATION 

To  the  Illustrious  and  truly  noble  Lord,  LORD  CHARLES, 
BARON  OF  ZEROTIN,  the  elder,  Captain  of  the 
Land  of  Moravia.'^ 

My  Most  Gracious  Lokd, 

I  SHOULD  not  venture  in  this  but  too  turbulent  time, 
full  of  disquietude,  to  molest  your  lUustriousness,  oh,  most 
Illustrious  Lord  !  by  this  short  letter,  far  less  by  the  dedica- 
tion of  a  book,  were  it  not  that  the  book  is  of  those  that  aim 
at  strengthening  our  minds  and  tranquillising  them  in  God. 
I  will  explain  how  the  matter  stands.  As  in  this  my  retreat 
and  my  painful  inactivity,  separated  as  I  am  from  the  cares 
of  my  vocation,  I  yet  neither  may  be  nor  wish  to  be  idle,  I 
began  within  the  last  months  to  reflect  on  the  vanity  of  the 
world  (Avhich  I  had  various  opportunities  of  beholding  in 
divers  places).  Thus  then  was  this  work,"  which  I  offer  to 
your  lUustriousness,  born  under  my  hands.  The  first  part 
depicts  the  follies  and  inanity  of  the  world,  showing  how 
mainly  and  with  great  labour  it  busies  itself  with  worthless 
things,  and  how  all  these  things  at  last  end  wretchedly,  either 
in  laughter  or  in  tears.  The  second  part  describes,  partly  as 
through  a  veil,  partly  and  openly  the  true  and  firm  felicity 


^  In  Latin  "  Pro-Marchio."  The  representative  of  the 
sovereign,  called  in  German  "  Landeshauptmann,"  in 
Bohemian  "  Zemsky  hejtman,"  presided  at  the  meetings  of 
the  Moravian  Diet.  Zerotin  held  this  ofl&ce  for  some 
years. 

2  Komensky  writes  "drama." 


54  DEDICATION 

of  the  sons  of  God  ;  for  they  are  indeed  happy  who,  turning 
their  backs  on  the  world  and  all  worldly  things,  adhere,  and 
indeed  inhere,  to  God.  I  admit  that  what  I  offer  here  is  but 
begun,  not  completed.  I  see,  indeed,  that  the  subject  is 
very  abundant,  and  so  fit  for  sharpening  the  mind  and  re- 
fining the  style  that  it  might,  bj'  the  means  of  repeated  new 
conceptions,  be  enlarged  almost  to  infinitude.  Yet  such  as 
the  book  is,  I  wish  to  collect  its  contents  from  my  stray 
papers  and  to  offer  it  to  your  Illustriousness,  for  what  pur- 
pose I  dare  not  now  clearly  to  say.  But  the  sagacity  of  the 
mind  of  your  Illustriousness  will  perceive  it  while  reading 
the  book,  or  will  be  able  otherwise  to  explain  it.  This  only 
will  I  intimate,  that  I  did  not  consider  it  inappropriate  to  offer 
this  work  to  one  who,  after  having  a  thousand  times  ex- 
perienced the  storms  and  sorrows  of  the  sea  of  the  world, 
has  found  repose  in  the  most  tranquil  harbour  of  his  con- 
science. Now  it  only  remains  to  me  to  wish  that  your 
Illustriousness,  safe  from  the  world  and  Satan,  should  live 
gladly  for  Christ,  and  should  joyfully  and  rightfully  look  for- 
ward to  the  future  life  that  follows  this  one  (alas,  but  a 
wretched  one  !).  Meanwhile,  may  the  blessed  spirit  of  God 
our  eternal  Redeemer  rule  us,  cheer  us,  console  us,  strengthen 
us.     Amen. 

Written  under  the  hill  of  Klopota,  on  the  Ides  of 
December,  1623. 

Of  your  Illustriousness, 

The  most  Devoted  Client, 

J.  A.  COMENIUS. 


TO  THE  READER 

Every  being,  even  an  irrational  one,  tends  to 
delighting  in  pleasant  and  useful  things,  and  to 
desiring  them.  Therefore  this  is  naturally  parti- 
cularly the  case  as  regards  man,  in  whom  the  innate 
reasoning  power  has  developed  that  desire  for  the 
good  and  useful ;  and,  indeed,  it  not  only  develops 
it,  but  induces  a  man  to  find  more  pleasure  in  a 
thing  the  more  good,  useful,  and  pleasant  it  is,  and 
the  more  heartily  to  strive  for  it.  Therefore  the 
question  arose  long  ago  among  learned  men,  where 
and  in  what  that  summit  of  good  {su^nmwn  bonum) 
is  to  be  found  at  which  the  wishes  of  man  could 
stop ;  that  is  to  say,  that  point  which  a  man  having 
attained  it  in  his  mind  could  and  should  stop, 
having  no  longer  anything  further  to  wish  for. 

2.  If,  then,  we  notice  this  fact,  we  shall  find  not 
only  that  philosophers  gave,  and  give,  careful  con- 
sideration to  this  question,  and  to  the  way  in  which 
it  can  be  solved,  but  also  generally  that  every  man's 
mind  endeavours  to  discover  where  and  by  what 
means  he  can  obtain  the  greatest  delight  ;  and  we 
find  that  almost  all  men,  fleeing  outward  from 
themselves,  seek  in  the  world  and  its  things  where- 
with to  calm  and  quiet  their  minds  ;  one  by  estates 
and   riches,   another   by   pleasure   and  sensuality, 

55 


56  TO  THE  READER 

another  by  glory  and  honours ;  another,  again,  by 
wisdom  and  learning,  another  by  gay  companion- 
ships, and  so  forth ;  generally  all  strive  for  out- 
ward things. 

3.  But  that  that  cannot  be  found  there,  of  that 
the  wisest  of  men,  Solomon,  is  witness  ;  he  who  also 
sought  solace  for  his  mind,  and  who,  having 
traversed  and  viewed  the  whole  world,  at  last  said  : 
"  I  hate  this  life ;  because  the  work  that  is  wrought 
under  this  sun  is  grievous  unto  me  ;  for  all  is  vanity 
and  vexation  of  spirit."^  When  he  had  searched 
afterwards  for  the  true  solace  of  the  spirit,  he 
declared  that  it  consists  in  this :  that  man,  renounc- 
ing the  world  such  as  it  is,  should  seek  only  our 
Lord  God,  fear  Him,  and  heed  His  commandments. 
For  this,  he  said,  is  the  whole  duty  of  man. 
Similarly,  David  found  that  that  man  is  happiest 
who,  dismissing  the  world  from  his  eyes  and  his 
mind,  trusts  in  the  Lord  God  alone,  considers  Him 
his  portion  for  ever,  and  dwells  with  Him  in  his 
heart." 

4.  The  mercy  of  God  be  praised  that  has  opened 
my  eyes  also,  so  that  I  have  learnt  to  recognise  the 
manifold  vanities  of  this  world,  and  its  miserable 
deceit  that  is  hidden  under  its  outer  splendour ; 
and  also  (have  I  learnt)  to  seek  elsewhere  the  peace 
and  security  of  my  mind.  Wishing  suitably  to 
place  all  this  before  mine  own  eyes,  and  also  to 
show  it  to  others,  I  have  imagined  this  pilgrimage 
or  wandering  through  the  world  ;  what  monstrous 

^  Eccles.  ii.  17. 
^  Psalm  vii.  3. 


TO  THE   READER  57 

things  I  have  seen  or  met  with,  and  where  and  how 
I  at  last  discovered  the  solace  which  I  had  vainly 
sought  in  the  world;  all  this  I  have,  as  it  were, 
depicted  in  this  treatise.  With  how  much  wit,  I 
heed  not.  May  God  only  grant  that  my  work  be 
useful  to  myself  and  to  my  fellow-men ! 

5.  It  is  not  a  poem,^  reader,  that  you  will  read, 
although  it  may  have  the  seeming  of  a  poem.  It 
contains  true  matter ;  understanding  me,  you  will 
easily  recognise  this ;  he,  in  particular,  who  has 
some  knowledge  of  my  life  and  its  incidents.  For 
I  have  mainly  depicted  the  adventures  that  I  have 
already  encountered  in  the  not  numerous  years  of 
my  life,  though  I  have  also  described  some  in- 
cidents that  I  have  seen  in  others,  and  things  con- 
cerning them,  of  which  information  was  given  unto 
me.  I  have  not,  however,  alluded  to  all  the 
happenings  that  befell  me,  partly  from  bashfulness, 
partly  because  I  did  not  know  what  instruction 
such  a  narrative  would  confer  on  others. 

6.  My  guides,  and  indeed  those  of  everyone 
who  gropes  through  this  world,  are  two.  Insolence 
of  the  mind,  which  inquires  into  everything,  and 
inveterate  custom  with  regard  to  all  things,  which 
gives  the  colour  of  truth  to  the  deceits  of  the  world. 
He  who  follows  them  prudently  will,  together  with 
me,  recognise  the  wretched  turmoil  of  his  race ;  but 
if  it  appears  otherwise  to  him,  let  him  know  that 


1  The  "  Labyrinth  "  is  neither  rhymed  nor  written  in  blank 
verse.  Komensky  uses  the  word  "  basen  "  (poem)  rather  in  its 
original  signification  of  creation  or  fiction,  in  distinction  from 
an  account  of  actual  occurrences. 


58  TO   THE  READER 

the  spectacles  of  the  general  deception  oppress  his 
nose. 

7.  As  regards  the  happy  ways  of  those  hearts 
that  are  devoted  to  God,  this  is  described  rather 
"  in  idea,"  ^  and  I  do  not  wish  to  infer  that  all  this 
befalls  all  those  that  are  chosen.  But  God  will 
have  no  lack  of  such  chosen  spirits,  and  every  truly 
pious  one  will  be  bound  to  strive  to  reach  the  same 
degree  of  perfection.  Farewell,  dear  Christian,  and 
may  the  leader  of  light,  the  Holy  Ghost,  show  thee 
better  than  I  can  both  the  vanity  of  the  world  and 
the  glory,  happiness,  and  pleasure  of  the  chosen 
hearts  that  are  united  with  God. 

1  I.e.,  from  my  imagination. 


THE  LABYRINTH  OF  THE  WORLD 


CHAPTER  I 

ON  THE  CAUSES   OF  THIS  MY   PILGRIMAGE 
THROUGH  THE   WORLD 

When  I  had  attained  that  age  at  which  the 
difference  between  good  and  bad  begins  to  appear 
to  the  human  understanding,  I  saw  how  different 
are  the  ranks,  conditions,  occupations  of  men,  the 
works  and  endeavours  at  which  they  toil ;  and  it 
seemed  most  necessary  to  me  to  consider  what 
group  of  men  I  should  join,  and  with  what  matters 
I  should  occupy  my  life. 

{The  Fickleness  of  the  Mind.) 

2.  Thinking  much  and  often  on  this  matter,  and 
weighing  it  diligently  in  my  mind,  I  came  to  the 
decision  that  that  fashion  of  life  which  contained 
least  of  cares  and  violence,  and  most  comfort, 
peace,  and  cheerfulness  pleased  me  most. 

3.  But  then,  again, it  seemed  to  me  difficult  to  know 

59 


60  THE   LABYRINTH   OF  THE  WORLD 

which  and  what  was  my  vocation,  and  I  knew  not 
of  whom  to  seek  counsel ;  nor  did  I  greatly  wish  to 
consult  anyone  on  this  matter,  thinking  that  each 
one  would  praise  to  me  his  own  walk  in  life. 
Neither  did  I  dare  to  grasp  anything  hastily,  for  I 
feared  that  I  might  not  choose  aright. 

4.  Yet,  I  confess,  I  secretly  began  to  grasp  first 
at  one  thing,  then  another,  then  a  third,  but  each 
one  I  speedily  abandoned,  for  I  remarked  (as  it 
seemed  to  me)  something  of  hardship  and  vanity 
in  each.  Meanwhile,  I  feared  that  my  fickleness 
would  bring  me  to  shame.  And  I  knew  not  what 
to  do. 

5.  Thus  yearning  and  turning  the  matter  in 
solitude  in  my  mind,  I  came  to  this  decision  that  I 
should  first  behold  all  earthly  things  that  are  under 
the  sun,  and  then  only,  having  wisely  compared 
one  thing  with  another,  choose  a  course  of 
life,  and  obtain  in  some  fashion  the  things 
necessary  for  leading  a  quiet  life  in  the  world. 
The  more  I  thought  the  matter  over,  the  more  this 
matter  pleased  me. 


CHAPTER  II 

THE  PILGRIM  OBTAINS  IMPUDENCE  AS  A  GUIDE 

And  then  I  came  out  of  my  solitude — and  began 
to  look  around,  thinking  how  and  whence  to 
begin  my  voyage.  At  that  very  instant  there 
appeared  one  coming,  I  knew  not  whence.  His 
gait  was  active,  his  sight  skilful,  his  speech  quick, 
so  that  it  seemed  to  me  that  his  feet,  his  eyes,  his 
tongue,  all  possessed  great  agility.  He  stepped  up 
to  me,  and  asked  whence  T  came  and  whither  I 
proposed  to  go  ?  I  said  that  I  had  left  my  home, 
and  decided  to  wander  through  the  world  and 
obtain  some  experience. 

(  The  World  a  Labyrinth^ 

2.  This   pleased   him  well,  and    he   said,  "But 

where  hast  thou  a  guide  ?  "     I  answered,  "  I  have 

none.  I  trust  to  God  and  to  my  eyes,  that  they  will 

not  lead  me  astray."     "  Thou  wilt   not   succeed," 

said   he.     "  Hast  thou  heard  of  the  labyrinth  of 

Crete  ? "     *'  I  have  heard  somewhat,"  I  answered. 

He  then  replied,  "  It  was  a  wonder  of  the  world,  a 

building  consisting  of  so  many  chambers,  closets, 

and  corridors,  that  he  who  entered   it  without  a 

6i 


62  THE  LABYRINTH  OF  THE  WORLD 

guide  walked  and  blundered  through  it  in  every 
direction,  and  never  found  the  way  out.  But  this 
was  nothing  compared  to  the  way  in  which  the 
labyrinth  of  this  world  is  fashioned,  particularly  in 
these  times.  I  do  not,  believe  me,  counsel  a  prudent 
man  to  enter  it  alone." 

{Description  of  One  who  was  insolent.) 

3.  "  But  where,  then,  shall  I  seek  such  a  guide  ? " 
I  asked.  He  answered  :  "  I  am  able  to  guide  those 
who  wish  to  see  and  learn  somewhat,  and  to  show 
them  where  everything  is ;  therefore,  indeed,  did  I 
come  to  meet  thee."  Wondering,  I  said  :  "  Who  art 
thou,  my  friend  ? "  He  answered  :  "  My  name  is 
Searchall,  and  I  have  the  by-name  of  Impudence. 
I  wander  through  the  whole  world,  peep  into  all 
corners,  inquire  about  the  words  and  deeds  of  all 
men,  see  everything  that  is  visible,  spy  out  and 
discover  everything  that  is  secret ;  generally, 
nothing  can  befall  without  me.  It  is  my  duty  to 
survey  everything ;  and  if  thou  comest  with  me,  I 
shall  lead  thee  to  many  secret  places,  whereto  thou 
wouldst  never  have  found  thy  way." 

4.  Hearing  such  speech,  I  begin  to  rejoice  in  my 
mind  at  having  found  such  a  guide,  and  beg  him 
not  to  shun  the  labour  of  conducting  me  through 
the  world.  He  answered :  "As  I  have  gladly 
served  others  in  this  matter,  so  will  I  gladly  aid 
you  also."  And  seizing  my  hand,  "  Let  us  go,"  he 
said,  and  we  went ;  and  I  said  :  "  Well,  now  will  I 
gladly  see  what  the  ways  of  the  world  are,  and 


THE  LABYRINTH  OF  THE  WORLD  63 

also  whether  it  contains  that  on  which  a  man  may 
safely  rely."  Hearing  this,  my  companion  stopped 
and  said :  "  Friend,  if  thou  art  starting  on  this 
voyage  with  the  purpose,  not  of  seeing  our  things 
with  pleasure,  but  of  passing  judgment  on  them 
according  to  thine  own  understanding,  I  do  not 
know  if  Her  Majesty  our  Queen  will  be  pleased 
with  this." 

(  Vanity y  the  Queen  of  the  World.) 

5.  "  And  who,  then,  is  your  Queen  ? "  I  said.  He 
answered  :  "  She  who  directs  the  whole  world  and 
its  ways  from  the  beginning.  She  is  called 
Wisdom,  though  some  wiseacres  call  her  Vanity.  I 
therefore  warn  thee  in  time,  when  we  shall  go 
there  and  look  round,  do  not  cavil ;  then  wouldst 
thou  draw  some  evil  upon  thyself,  even  though  I 
be  close  to  thee." 


CHAPTER  III 


FALSEHOOD  JOINS  THEM 


Thus,  whilst  he  talks  with  me,  behold  someone 
steals  up  to  us,  a  man  or  a  woman  (for  he  was 
wondrously  muffled  up,  and  something  that  seemed 
like  mist  surrounded  him).  "  Impudence,"  he  said, 
"  whither  dost  thou  hurry  with  this  man  ? "  "I 
am  leading  him  into  the  world,"  he  replied.  "  He 
wishes  to  behold  it." 

2.  "  And  why  without  me  ? "  the  other  again 
said.  "  Thou  knowest  that  it  is  thy  duty  to  con- 
duct the  pilgrims,  mine  to  show  them  where  things 
are.  For  it  is  not  the  wish  of  Her  Majesty 
the  Queen  that  anyone  who  enters  her  kingdom 
should  himself  interpret  what  he  hears  and  sees 
according  to  his  pleasure,  or  cavil  too  much. 
Rather  doth  she  wish  that  all  things  that  exist  and 
their  purposes  be  told  him,  and  that  he  should 
content  himself  with  that." 

Impudence  answered  :    "  As  if  anyone  could  be 

so  insolent  as  not  to  remain  with  the  others ;  but 

this  one,  meseems,  will  require  a  bit."     "  It  is  well ; 

let  us  go  forward."      Then  he  joined  us,  and  we 

went  on. 

64 


THE  LABYRINTH  OF  THE  WORLD  65 

( The  Ways  of  Falsehood  in  the  Wor/d.) 

3.  I,  however,  thought  in  my  mind :  "  Would  God 
that  I  had  not  been  led  here !  These  are  deliberat- 
ing about  some  bit  for  my  mouth."  And  I  say  to 
this,  my  new  companion  :  "  Friend,  take  it  not 
amiss ;  gladly  would  I  know  thy  name  also."  He 
answered :  "  I  am  the  interpreter  of  Wisdom,  the 
queen  of  the  world,  and  I  have  the  duty  to  teach 
all  how  they  can  understand  the  things  of  the 
world.  Therefore  I  place  in  the  minds  of  all,  old 
and  young,  noble  and  of  mean  birth,  ignorant  and 
learned,  all  that  belongs  to  true,  worldly  wisdom, 
and  I  lead  them  to  joy  and  merriment,  for  without 
me  even  kings,  princes,  and  the  proudest  men 
would  be  in  strange  anxiety,  and  would  spend  their 
time  on  earth  mournfully." 

4.  On  this  I  said :  "  Fortunately  has  God  granted 
me  thee  as  a  guide,  dear  friend,  if  this  is  true. 
For  I  have  set  out  for  the  world  for  the  purpose 
of  seeking  what  is  safest  and  most  gratifying  in  it, 
and  then  relying  on  it.  Having  now  in  thee  so 
trusty  a  councillor,  I  shall  easily  be  able  to  choose 
well."  "  Do  not  doubt  this,"  he  said,  "  for  though 
in  our  kingdom  thou  wilt  find  everything  most 
finely  ordered  and  most  gay,  yet  is  it  ever  true 
that  some  professions  and  trades  have  more  con- 
venience and  freedom  than  others.  Thou  wilt  be 
able  to  choose  from  everything  that  which  thou 
wishest.  I  will  explain  to  thee  everything  as  it 
is."  I  said :  "  By  what  name  do  men  call  thee  ?  " 
He  answered  :  "  My  name  is  Falsehood." 


CHAPTER  IV 

THE    PILGRIM    RECEIVES  A  BRIDLE  AND  SPECTACLES 

Hearing  this,  I  was  terrified,  and  thought  within 
myself :  "  Alas,  for  my  sins  have  I  obtained  such 
companions  !  That  first  one  (thus  my  mind  de- 
vised) spoke  of  some  sort  of  bridle  ;  the  other  one 
is  called  Falsehood.  His  queen  he  calls  Vanity 
(though  I  think  he  imprudently  blabbed  this  out)  ; 
but  what  is  this  ? " 

2.  And  whilst  I  thus  continue  silently  and  with 
downcast  eyes,  and  my  feet  move  on  somewhat 
reluctantly,  Searchall  says :  "  What,  thou  fickle 
one  ;  methinks  thou  wishest  to  go  back  !  "  And 
before  I  could  answer  he  threw  a  bridle  over  my 
neck,  and  suddenly  a  bit  slipped  into  my  mouth. 
"Now  wilt  thou,"  he  said,  "go  obediently  to  the 
spot  for  which  thou  hast  started  ? " 

{The  Bridle  of  Vanity?) 

3.  And  I  look  at  this  bridle,  and  behold  it  was 

stitched  together  out  of  straps  of  pertness,  and  the 

bit  was  made  out  of  the  iron  of  obstinacy ;  and  I 

understood  that  I  should  now  no  longer  behold  the 

world  freely  as  before,  but  that  I  should  be  drawn 

66 


THE  LABYRINTH  OF  THE  WORLD  ^J 

on  forcibly  by  the  inconstancy  and  disconsolateness 
of  my  mind. 

{The  Spectacles  of  Falsehood^ 

4.  Then  my  companion  on  the  other  side  said : 
"  And  I  give  thee  these  spectacles,  through  which 
thou  wilt  henceforth  look  on  the  world,"  and  he 
thrust  on  my  nose  spectacles,  through  which  I 
immediately  see  everything  differently  than  before. 
They  certainly  had  this  power  (as  I  afterwards 
often  experienced),  that  to  him  who  saw  through 
them  distant  things  appeared  near,  near  things 
distant  ;  small  things  large,  and  large  things 
small ;  ugly  things  beautiful,  and  beautiful  things 
ugly ;  the  white  black,  and  the  black  white,  and 
so  forth.  And  I  well  understood  that  he  should 
be  called  Falsehood  who  knew  how  to  fashion 
such  spectacles  and  place  them  on  men. 

{The  Spectacles  are  made  of  Illusion  and  Custom^ 

5.  Now  these  spectacles,  as  I  afterwards  under- 
stood, were  fashioned  out  of  the  glass  of  Illusion, 
and  the  rims  which  they  were  set  in  were  of  that 
horn  which  is  named  Custom. 

6.  But,  fortunately  for  me,  he  had  put  them  on 
me  somewhat  crookedly,  so  that  they  did  not  press 
closely  on  my  eyes,  and  by  raising  my  head  and 
gazing  upward  I  was  still  able  clearly  to  see  things 
in  their  natural  way.  I  rejoiced  over  this,  and 
said  within  myself  :  "  Though  you  have  closed  my 


68  THE  LABYRINTH  OF  THE  WORLD 

mouth  and  covered  my  eyes,  yet  I  trust  in  my 
God  that  you  will  not  take  from  me  my  mind  and 
my  reason.  I  will  go  on,  and  I  wonder  what  then 
this  world  is  which  the  Lady  Vanity  wishes  us  to 
see,  but  not  to  see  with  our  own  eyes." 


CHAPTER  V 

THE   PILGRIM   VIEWS  THE  WORLD   FROM   ON   HIGH 

( There  is  Nothing  beyond  the  World.) 

While  I  am  thus  reflecting,  behold,  we  find  our- 
selves (I  know  not  how)  on  a  very  high  tower,  and 
it  seemed  to  me  that  I  was  immediately  under  the 
clouds.  Gazing  down  from  here,  I  see  on  the  earth 
a  town  seemingly  fine  and  beautiful,  and  very 
broad,  but  I  could  in  every  direction  perceive  its 
boundaries  and  limits.  And  it  was  built  in  the 
shape  of  a  circle,  and  provided  with  walls  and 
ramparts ;  and  instead  of  a  ditch  there  was  a 
dark,  deep  valley,  which,  as  it  seemed  to  me, 
had  neither  banks  nor  bottom.  For  only  above 
the  city  was  there  light;  everywhere  around  it 
there  was  sheer  darkness. 

(The  Situation  of  the  IVor/d,) 

2.  Now  1  saw  that  the  city  itself  was  divided 
into  countless  streets,  squares,  houses,  bigger  and 
smaller  buildings;  and  it  w^as  crowded  with 
people  as  if  with  insects.  To  the  east  I  saw  a 
kind  of  gateway,  from  which  a  narrow  street 
led  to  another  gate  that  looked  westward.     From 

69 


70  THE   LABYRINTH  OF  THE  WORLD 

the  second  gate  only  one  entered  into  the  various 
streets  of  the  city.  I  counted  six  principal  streets 
all  running  from  east  to  west  side  by  side,  and  in 
the  centre  of  them  there  was  a  large,  round  square 
or  market-place ;  behind  it  there  stood  to  the  west, 
on  a  rocky,  abrupt  hillock,  a  high  and  splendid 
castle,  at  which  almost  all  the  inhabitants  of  the 
town  gazed. 

( The  Gate  of  Entrance  and  the  Gate  of  Separation?^ 

3.  And  my  guide,  Impudence,  said  to  me  :  "  Here, 
pilgrim,  thou  hast  this  dear  world  which  thou  wast 
so  desirous  to  behold.  I  have,  therefore,  first  led 
thee  to  this  height  that  thou  mayest  gaze  on  the 
whole  world,  and  understand  its  order.  That 
eastern  gate  is  the  gate  of  life,  through  which  all 
pass  who  come  to  live  in  the  world.  That  second 
gate  is  the  gate  of  separation,  whence  each  person, 
according  to  the  lot  he  draws,  betakes  himself  to 
this  or  that  calling. 

{The  Conditions  of  Life  are  divided  into  Six  Orders?) 

4.  "  The  streets,  then,  which  thou  beholdest  are 
the  various  estates,  orders,  and  avocations  which 
men  choose.  Thou  seest  six  principal  streets.  In 
this  one  to  the  south  those  who  belong  to  the  state 
of  domestic  life  reside — parents,  children,  and  ser- 
vants. In  the  next  street  live  the  tradesmen  and 
all  who  are  busied  in  commerce.  In  that  third 
street,  which  is  nearest  the  market-place,  live  the 


THE   LABYRINTH  OF   THE   WORLD  /I 

learned  men,  who  are  employed  on  the  works  o£  the 
mind.  On  the  other  side,  again,  is  the  order  of  the 
clergy,  by  means  of  whom  others  avoid  practising 
religion.  Behind  them  is  the  order  of  the  magis- 
trates and  rulers  of  the  world.  At  last,  to  the 
north,  we  find  the  order  of  knighthood,  which  is 
employed  in  all  the  arts  of  war.  And  oh,  how 
noble  this  is !  These  beget  all ;  these  feed  all ; 
these  teach  all ;  these  pray  for  all ;  these  judge 
all  and  preserve  them  from  disorders ;  these  fight 
for  all ;  and  all  these  serve  each  other,  and  all  have 
equal  rights. 

(The  Castle  of  Fortune.     The  Market-place  and  the 
Castle  of  the  World.) 

5.  "  Then  that  castle  to  the  west  is  Arx  Fortunae, 
the  castle  of  Fortune,  in  which  chosen  people  live, 
who  there  enjoy  riches,  pleasure,  and  glory.  The 
central  mai-ket-place  is  for  all ;  for  here  men  of  all 
classes  meet,  and  discuss  what  is  necessary.  In  the 
middle  of  the  market-place  is,  as  it  were,  the  centre 
of  everything — that  is  the  residence  of  Wisdom,  the 
queen  of  the  world." 

(The  Beginning  of  the  Confusion^ 

6.  And  this  good  order  pleased  me,  and  I  began 
to  praise  God  that  He  had  so  nobly  divided  the 
estates  of  men.  But  what  pleased  me  not  was  that 
I  saw  that  these  streets  were  broken  through  in 
many  places,  so  that  sometimes  one  ran  into  another. 


72  THE   LABYRINTH   OF   THE  W0RLI3 

and  this  seemed  to  me  a  token  that  confusion  an^ 
error  might  easily  happen.  Also  when  I  looked  at 
the  roundness  of  the  globe,  I  clearly  saw  that  it 
moved  and  turned  as  in  a  circle,  so  that  I  feared 
lest  I  should  become  giddy.  For  when  I  cast  my 
eyes  here  and  there,  I  saw  that  in  every  direction 
everything  swarmed  with  men.  When  I  inclined 
my  ears,  everything  was  full  of  knocking,  stamping, 
scrubbing,  whispering,  and  screaming. 

{There  was  Deceit  also.) 

7.  And  my  interpreter.  Falsehood,  said :  "Thou 
seest,  dear  friend,  how  delightful  this  world  is,  and 
how  everything  in  it  is  noble  ;  and  that,  even  when 
thou  viewest  it  from  afar.  What,  then,  wilt  thou 
say  later  when  thou  beholdest  it  clearly  with  its 
delight.  And  to  whom  would  it  not  be  pleasant  to 
be  in  the  world  ? "  I  said,  "Viewed  from  a  distance, 
it  pleases  me  ;  I  know  not  how  it  will  be  later." 
"  Well,  in  every  way,"  he  said  ;  "  only  trust  me,  and 
we  will  go  hence." 

{The  Fashion  of  the  Life  of  Childhood^ 

Impudence  said :  "  Wait,  I  will  also  show  him 
that  spot  to  which  we  shall  not  come  afterwards. 
Look,  then,  backwards  towards  sunrise  ;  dost  thou 
not  see  that  something  crawleth  through  that  dark 
gate  and  creepeth  towards  us  ? "  "I  see  it,"  I  said. 
And  he  again  :  "  These  are  people  who — whence  they 
themselves  know  not — have  newly  arrived  in  the 


THE  LABYRINTH  OF  THE  WORLD  73 

world;  neither  do  they  as  yet  know  that  they 
are  human  beings ;  therefore  darkness  is  around 
them,  and  naught  but  moaning  and  crying.  But 
while  they  go  along  this  street,  grey  light  and 
dawn  slowly  come  to  them,  till  they  come  to  that 
gate  beneath  us.  Let  us  go  on  and  see  what  is 
doing  there." 


CHAPTER  VI 

FATE  DISTRIBUTES  VOCATIONS 

{Fate,  the  Gate  of  Life?) 

And  we  go  downward  by  a  dark  winding 
staircase,  and  behold,  before  the  door  there  was  a 
wide  hall  full  of  young  folk,  and  on  the  right  side 
there  sat  a  fierce-looking,  old  man,^  who  in  his  hand 
held  a  large  copper  urn,  and  I  saw  that  all  those 
who  came  through  the  gate  of  life  stepped  up  to 
him,  and  each  one  put  his  hand  into  the  urn  and 
drew  from  it  a  tablet  on  which  something  was 
written.  Then  each  one  of  them  went  down  one 
of  the  streets,  some  running  and  shouting  for  joy, 
while  others  crept  along  slowly,  looked  around 
them,  groaned  and  lamented. 

{The  Callings  are  distributed) 

2.  And  I  step  near  and  looked  at  the  tablets 
of  some  of  them,  and  I  see  that  one  had  drawn  the 

1  "Ad  eandem  portam  vir  quidam  senex  astabat,  aliquid 
quasi  innuens  virorum  turbac  nobis  baud  intelligentibus  quid 
id  esset.  .  .  ,  Hie  autem  senex  quern  stantem  videtis  et 
habentem  altera  manu  chartam  ...  is  angelus  est  qui 
prcecepta  dat  ei  qui  tendit  ad  hunc  niundum.  .  .  .  Et 
etiam  ostendit  viam  quam  si  sucedat  salvus  in  ea  evadit.'' — 
"  Tabula  Cebetis,"  Edition  of  Leyden,  1640. 

74 


THE   LABYRINTH   OF   THE  WORLD  75 

word :  Rule  !  another  :  Serve  !  another  :  Com- 
mand !  another  :  Obey  !  another  :  Write  !  an- 
other :  Plough  !  yet  another  :  Learn  !  another  : 
Dig !  another  :  Judge  !  another  :  Fight !  and  so 
forth.  Impudence  says  to  me:  "Here  vocations 
and  work  are  distributed,  and  according  to  this 
distribution  each  one  has  to  fulfil  his  task  in  the 
world.  He,  however,  who  apportions  the  lots  is 
called  Fate,  and  from  him  must  everyone  who 
enters  the  world  receive  his  instructions." 


{The  Pilgrim  begs  first  to  be  allowed  to  behold 
Everything^ 

3.  Meanwhile,  Falsehood  nudged  me  at  the  other 
side,  thus  indicating  that  I  also  should  stretch  forth 
my  hand.  I  begged  not  to  be  obliged  to  choose 
any  one  lot  directly  without  first  examining  it,  and 
entrust  myself  blindly  to  fortune.  But  I  was  told 
that  without  the  knowledge  and  the  permission  of 
the  lord  regent,  Fate,  this  could  not  be.  Then 
stepping  up  to  him,  I  modestly  brought  forward 
my  request,  saying  that  I  had  arrived  with  the 
intention  of  seeing  everything  for  myself,  and  then 
only  choosing  what  pleased  me. 


{The  Pilgrim  receives  the  Permission^ 

He  answered :  *'  Oh,  son,  thou  seest  that  others 
do    not    thus ;    what    is    given    or    offered    them 


*j6  THE   LABYRINTH   OF  THE   WORLD 

they  take.  However,  as  thou  desirest  this,  it  is 
well."  Then  he  wrote  on  a  scrap  of  paper :  "  Specu- 
lare  "  (that  is,  "  look  around  you,"  or  "inquire"),  gave 
it  me,  and  left  me. 


CHAPTER  VII 

THE  PILGRIM   BEHOLDS   THE   MARKET-PLACE  OP 
THE   WORLD 

(^He  sees  the  Diversity  of  Men?) 

And  my  guide  says  to  me :  "  As  thou  hast  to  see 
everythinof,  let  us  first  go  to  the  market-place." 
And  he  leads  me  forth.  And  behold  I  see  countless 
multitudes  as  a  mist.  For  there  were  there  people 
from  the  whole  world,  of  every  language  and 
nation,  of  every  age,  growth,  sex,  estate,  class,  and 
profession.  When  first  gazing  at  them,  I  see  how 
strangely  they  sway  to  and  fro,  like  the  swarming 
of  bees,  and,  indeed,  far  more  wondrous. 

{The  Various  Characters  and  Gestures  of  Men?) 

2.  For  some  walked,  some  ran,  some  rode,  some 
stood,  some  sat,  some  rose  up,  some  again  reclined, 
some  turned  in  various  directions  ;  some  were  alone, 
others  in  larger  or  smaller  troops.  Their  dress  and 
appearance  varied  much ;  some  were  stark  naked, 
and  had  wondrous  gestures.  When  some  met  one 
another  there  was  various  juggling  with  hands, 
mouth,  knees,  and  otherwise  ;  saluting  and  bowing, 

77 


7S  THE   LABYRINTH  OF   THE  WORLD 

and  other  foolish  ways.  And  my  guide  says  to  me  : 
"  Here  hast  thou  that  noble  human  race,  that  de- 
lightful creation,  which  has  been  granted  sense  and 
immortality.  How  it  bears  on  it  the  image  of  the 
infinite  God,  and  the  likeness  to  Him,  that  wilt 
thou  recognise  by  the  variety  of  His  creations.  As 
in  a  looking-glass  wilt  thou  see  the  worth  of  this 
thy  human  race." 

{Hypocrisy  in  All.) 

3.  I  then  look  at  them  more  carefully,  and  see 
directly  that  everyone  in  the  crowd,  when  walking 
among  the  others,  wore  a  mask  on  his  face  ;  but  on 
going  away,  when  he  was  alone,  or  among  his 
equals,  he  pulled  it  off,  and  when  he  had  to  go 
among  the  throng,  he  again  fastened  it  on.  And 
I  ask  what  this  means.  The  guide  answered : 
"  That,  my  dear  son,  is  worldly  prudence,  so  that 
each  man  may  not  show  to  all  what  he  is.  Alone 
in  his  home  a  man  may  be  as  he  is,  but  before 
others  it  is  beseeming  that  he  appear  affable,  and 
that  he  assume  a  mien."  Then  the  desire  befell  me 
more  carefully  to  watch  how  these  people  might  be 
without  this  dissembling  covering. 

{Their  Wondrous  Deformities) 

4.  And  looking  attentively  at  this,  I  see  that 
both  in  their  face  and  in  their  bodies  all  are  in 
various  ways  deformed.  Almost  all  were  pimpled, 
mangy,  or  leprous  ;   and   besides,  this  one  had  a 


THE   LABYRINTH   OF  THE   WORLD  79 

pig's  lip,  another  teeth  as  a  dog,  another  the  horns 
of  an  ox,  another  donkey's  ears,  another  eyes  of  a 
basilisk,  another  the  brush  of  a  fox,  another  the 
claws  of  a  wolf.  Some  did  I  see  with  a  peacock's 
neck  stretched  out  on  high ;  others  with  the  bristling 
crest  of  a  lapwing ;  others  with  horses'  hoofs,  and 
so  forth ;  mostly,  however,  they  had  the  similitude 
of  apes.^  And  I  am  frightened,  and  say :  "  Nay, 
here,  meseems,  I  see  monsters  !  "  "  What,  froward 
one  "  (the  guide  said),  "  thou  speakest  of  monsters," 
and  he  threatened  me  with  his  fist.  "  Look  but  well 
through  thy  spectacles,  and  thou  wilt  see  that  they 
are  men."  But  some  of  those  who  were  passing 
heard  that  I  had  called  them  monsters,  stood  still 
and  growled  at  me,  and  even  threatened  me,  as  if 
they  would  attack  me.  Then  having  understood  that 
to  reason  here  was  vain,  I  became  silent,  and 
thought  within  myself  :  "  If  they  will  be  human 
beings,  let  them  be  so  ;  but  as  for  me,  what  I  see,  I 
see."  I  then  feared  that  my  guide  would  press 
down  my  spectacles  more  firmly  and  mislead  me  ; 
therefore  did  I  decide  to  be  silent,  and  rather  quietly 
to  behold  these  fine  things  of  which  I  had  seen  the 
beginning.  I  then  gaze  again,  and  I  see  how  art- 
fully some  handled  these  masks,  quickly  removing 
them  and  then  again  putting  them  on,  so  that  they 
were  able  to  give  themselves  a  different  mien,  when- 
ever they  saw  that  this  was  to  their  advantage. 

1  Compare  with  this  :  "  At  bottom  they  are  all  respectable, 
pompous  horse-faces,  and  self-opinionated  donkey-muzzles, 
and  lop-eared,  low-browed  dog-sculls,  and  fatted  swine-snouts, 
and  sometimes  dull,  brutal  bull-fronts  as  well." — Ibsen, 
"  When  we  Dead  awaken." 


So  THE  LABYRINTH   OF  THE  WORLD 

And  then  I  already  began  somewhat  to  understand 
the  course  of  the  world,  but  I  was  silent. 


{General  Misunderstanding  among  all  Men) 

5.  I  also  observe  and  hear  that  they  talked 
among  themselves  in  various  languages,  so  that 
they  mostly  did  not  understand  or  answer  each 
other,  or  they  answered  on  something  different 
from  what  had  been  said,  each  one  differently. 
Wherever  a  large  crowd  gathered,  almost  all  spoke, 
each  one  listening  to  himself  and  none  to  the  others, 
although  they  plucked  at  one  another  to  attract 
attention.  But  it  happened  not  thus ;  rather  was 
there  brawling  and  scuffling.  And  I  exclaim  :  "  In 
the  name  of  God,  are  we  then  in  Babel  ?  Here 
each  one  sings  his  own  song.^  Could  there  be 
greater  confusion  ? " 

{They  occupy  Themselves  with  Useless  Matters) 

6.  Hardly  anyone  there  was  idle  ;  all  were 
employed  in  some  kind  of  work ;  but  these  works 
— and  this  I  never  should  have  believed — were 
nothing  but  childish  games,  and  at  least  were  use- 
less exertion.  Some,  indeed,  collected  sweepings 
and  divided  them  amongst  themselves  ;  some 
hurried  here  and  there  with  timber  and  stones,  or 
dragged  them  up  with  a  windlass,  and  then  again 
dropped  them ;  some  dug  up  earth,  and  conveyed 
or   carried   it   from   place    to    place ;    the    others 

1 A  proverbial  expression  in  Bohemian. 


THE   LABYRINTH   OF  THE  WORLD  8 1 

occupied  themselves  with  little  bells,  looking- 
glasses,  alembics,  rattles,  and  other  playthings; 
others  also  played  with  their  own  shadow,  measur- 
ing, and  pursuing  it,  and  catching  at  it;  and  all  this 
so  vigorously  that  many  groaned  and  sweated,  and 
some,  indeed,  also  injured  themselves.  And  almost 
everywhere  there  were  certain  officers  who  ordered 
and  measured  out  these  labours  with  great  hearti- 
ness, and  with  no  less  heartiness  the  others  obeyed 
them.  Wondering,  I  said,  "Alas!  Oh,  wherefore 
does  man  exist,  if  he  employs  the  sharpness  of  his 
heavenly  talents  for  such  vain  and  evil  endeavours  ?" 
"  Why  vain  ?  "  said  the  interpreter.  "  Cannot  one 
then  see  here,  as  in  a  looking-glass,  how  men 
accomplish  everything  by  means  of  their  talents? 
One  does  this,  another  that."  "But  all,"  I  said, 
"  work  at  such  useless  things,  which  are  not  ade- 
quate to  their  glorious  eminence."  ''  Do  not  cavil 
too  much,"  he  again  said.  "  They  are  not  yet  in 
heaven,  and  in  the  world  they  must  employ  them- 
selves with  worldly  matters.  Thou  wilt  see  in 
how  orderly  a  fashion  everything  is  done  among 
them." 

(Fearful  Disorder^ 

7.  Then  looking  again,  I  see  that  nothing  more 
disorderly  could  have  been  imagined ;  for  when 
one  laboured  at  a  thing,  and  exerted  himself, 
another,  approaching  him,  meddled  with  the  matter; 
thence  quarrels,  scuffles,  fights.  Then  they  re- 
conciled themselves,  and  after  a  while  fought  again. 


82  THE  LABYRINTH  OF  THE  WORLD 

Sometimes  several  laid  hold  ot*  one  thing;  then 
again  they  all  left  it,  and  ran  off  in  different 
directions.  Those,  indeed,  who  were  under  the 
power  of  the  officers  and  inspectors  more  or  less 
kept  to  that  which  was  appointed  to  them,  for  they 
were  forced  to  do  so.  Yet  here  also  I  saw  much 
confusion.  Some  broke  away  from  their  appointed 
places,  and  ran  away ;  others  contradicted  the 
overseers,  being  unwilling  to  do  what  was  ordered 
them ;  others  attacked  them  with  cudgels  and 
robbed ;  indeed,  everything,  was  disorderly.  But 
as  all  this  had  to  be  called  order,  I  dared  not  say 
anything. 

{Everything  full  of  Scandal  and  Evil  Example?} 

8.  I  also  perceived  other  disorder,  blindness,  and 
folly.  The  whole  of  this  market-place  was — as 
were  also  the  streets  afterwards — full  of  holes,  pits, 
and  ravines,  also  of  timber  and  stones,  that  lay 
about  in  every  direction,  and  of  other  things.  No 
one,  however,  put  anything  away,  repaired  it,  or  put 
it  in  proper  order.  On  the  contrary,  they  walked 
on  unawares,  so  that  first  one,  then  another,  knocked 
against  something,  fell,  and  either  was  killed  or 
knocked  down,  and  my  heart  quivered,  beholding 
this.  But  among  them,  none  took  notice  of  this ; 
indeed,  when  anyone  fell  they  laughed  at  him. 
Then  seeing  a  stalk,  or  the  trunk  of  a  tree,  or  a 
hole  over  which  some  blindly  blundered,  I  began 
to  caution  them,  but  nobody  heeded.  Some 
laughed  at  me,  others  reviled  me,  others  wanted  to 


THE  LABYRINTH  OF  THE  WORLD  83 

beat  me.  Some  fell  and  did  not  rise  again  ;  others 
rose  again,  and  then  again  fell  head  over  heels  on 
the  top  of  one  another.  Of  weals  and  bruises 
everyone  had  enough,  but  they  nowise  heeded 
them,  so  that  I  could  not  but  wonder  at  this  their 
dulness,  which  counted  their  own  falls  and  wounds 
for  so  little ;  while  when  one  offended  another,  that 
one  immediately  rose  in  arms  and  warred  with 
him. 

(Ttie  Fickleness  and  Unsteadiness  of  Mankind  in 
all  Matters.) 

9.  I  also  perceived  among  men  great  delight  in 
novelties  and  changes  with  regard  to  clothing, 
building,  speech,  gait,  and  other  matters.  Some, 
I  saw,  who  did  nothing  but  change  their  attire, 
wearing  sometimes  this,  sometimes  that  manner  of 
clothing ;  others  imagined  a  new  fashion  of  build- 
ing, and  after  a  while  destroyed  it  again.  While 
working  they  seized  now  this  thing,  now  that,  and 
then  again  abandoned  it,  seemingly  through  in- 
constancy. For  if  one  died  because  of  the  burden 
under  which  he  laboured  or  if  he  abandoned  it,  then 
immediately  others  were  found  who  disputed  it, 
squabbled  and  fought  about  it  in  a  wondrous 
fashion.  Among  them  all  there  was  none  who 
spoke,  or  did  something,  or  erected  an  edifice, 
without  the  others  laughing  at  it,  misrepresenting 
it,  destroying  it.  One  fashioned  a  thing  with  vast 
labour  and  expense,  finding  in  it  great  pleasure, 
then   another,   approaching    him,    overturned,   de- 


84  THE  LABYRINTH   OF  THE  WORLD 

stroyed,  and  injured  it,  so  that  I  saw  that  never  in 
the  world  a  man  made  a  thin^  without  another 
injuring  it.  Some,  indeed,  did  not  wait  for  others ; 
they  themselves  destroyed  their  own  works,  so  that 
I  wondered  at  their  fickleness  and  their  vain 
endeavours. 

( Their  Pride  and  Presumption^ 

10.  I  also  saw  that  many  walked  on  high 
pattens ;  others  made  themselves  stilts  (so  that, 
raised  above  all,  they  could  view  everything  from 
above),  and  thus  did  they  strut  about.  But  the 
higher  one  was  the  more  easily  was  he  upset,  or 
others  (from  jealousy,  I  presume),  tripped  up  his 
feet ;  this  happened  to  many,  and  they  drew  the 
laughter  of  all  on  them.  Of  such  instances  saw  I 
many. 

{Deaths  ivhich  miserably  destroy eth  AIL) 

11.  At  last  I  saw  Death  stalking  about  every- 
where among  them,  and  she  was  provided  with  a 
sharp  scythe,  and  with  a  bow  and  arrows,  and  with 
a  loud  voice  she  exhorted  all  to  remember  that  they 
were  mortal ;  but  none  listened  to  her  call.  Each 
one  was  none  the  less  intent  on  his  folly  and  his 
misdeeds.  Then  seizing  these  arrows,  she  threw 
them  at  the  people  in  every  direction,  and  struck 
down  this  or  that  one  from  among  them,  j^oung  or 
old,  poor  or  rich,  learned  or  unlearned,  without 
distinction,  so  that  they  fell  down.     He  who  was 


THE   LABYRINTH  OF   THE  WORLD  85 

struck  down  screamed,  shrieked,  and  roared  ;  those 
who  were  walking  near  ran  a  little  farther  off,  and 
soon  again  took  no  notice.  Some  coming  near 
gazed  at  the  wounded  man,  who  was  rattling  in 
the  throat,  and  when  he  contracted  his  feet  and 
ceased  breathing,  they  called  each  other  together, 
sang  round  him,  ate,  drank,  and  shouted,^  and 
some  somewhat  mocked  at  this.  Then  they  seized 
the  dead  man  and  threw  him  over  the  boundaries 
into  that  gloomy  pit  which  surrounds  the  world, 
and  returning  thence  they  again  revelled  ;  but 
none  escaped  Death,  though  they  diligently 
endeavoured  not  to  heed  her,  even  when  she 
closely  brushed  against  them. 

(  Various  Diseases.) 

12.  I  then  saw  that  not  all  whom  she  (Death) 
struck  fell  dead  to  the  ground  ;  some  she  merely 
wounded,  lamed,  blinded,  deafened,  or  stunned. 
Some  after  their  wound  swelled  out  like  a  blister, 
others  dried  up  as  a  splinter,  others  trembled  like 
an  aspen-leaf,  and  so  forth.  Thus  did  a  larger 
number  of  men  walk  to  and  fro  wounded,  and  with 
rotting  and  soured  limbs,  than  there  were  healthy 
people. 

{Help  against  this  is  vainly  sought) 

13.  And  I  saw  many  running  to  and  fro  who 
sold  plasters,  ointments,  waters,  as  remedies  for 

^  It  is  perhaps  scarcely  necessary  to  mention  that 
Komensky  here  alludes  sarcastically  to  the  feasting  at 
funerals  that  was  particularly  prevalent  in  his  time. 


S6  THE   LABYRINTH   OF   THE  WORLD 

these  wounds.  And  all  bought  these  things  from 
them,  exulting  thereon  and  defying  Death.  But 
she  heeded  not,  and  indeed  struck  down  and  over- 
threw even  these  venders  themselves.  And  it  was 
a  mournful  spectacle  for  me  to  behold  how  pitiably, 
how  suddenly,  and  by  what  manifold  deaths  a 
creature  destined  to  immortality  perisheth.  I  also 
found,  in  particular,  that  when  one  was  most  ready 
for  life,  gathered  his  friends  together,  made  plans 
for  his  future  life,  built  houses,  scraped  money 
together,  and  otherwise  strove  for  his  own  welfare, 
then  the  arrow  of  Death  struck  him  and  made  an 
end  to  everything,  and  he  who  had  prepared  for 
himself  a  dwelling  in  the  world  was  ver}^  often 
torn  away  from  it  and  his  goods  became  useless ; 
then  another  succeeded  him,  and  the  same  fate 
befell  him,  and  so  equally  the  third,  the  tenth,  the 
hundredth.  But  when  I  saw  that  none  would 
understand  the  uncertainty  of  life,  and  take  it  to 
heart — indeed,  that  though  standing  close  to  the 
abyss  of  death  they  behaved  as  if  they  were 
certain  of  immortality  (and  it  is  marvellous  that 
my  heart  did  not  burst  from  grief) — then  I  desired 
to  raise  my  voice  to  exhort  and  beg  them  to  open 
their  eyes,  and  to  behold  Death  preparing  her 
arrows,  and  in  some  fashion  to  strive  to  escape 
them.  But  I  understood  that  as  Death  herself 
could,  by  her  constant  cries  and  her  incessant 
appearance  before  them  in  her  terrible  shape, 
achieve  nothing,  my  feeble  speech  would  indeed 
be  fruitless.  I  then  said  in  a  low  voice  :  "  It  is  for 
ever  pitiful  before  God  that  we  miserable  mortals 


THE  LABYRINTH  OF  THE  WORLD  S7 

should  for  our  misfortune  be  so  blind."  The 
interpreter  answered  me :  "  My  good  man,  would 
it  then  be  wisdom  to  torment  ourselves  by  think- 
ing of  death  ?  Just  because  everyone  knows  he 
cannot  escape  her,  it  is  better  not  to  heed  her,  but 
to  look  at  one's  own  goods,  and  to  be  of  a  cheerful 
mind.  If  she  comes,  she  comes.  In  some  hours 
everything  will  be  at  an  end,  and  perhaps  even  in 
an  instant.  Why,  therefore,  should,  because  some 
die,  the  others  cease  to  be  merry  ?  For  in  the 
place  of  each  one  how  many  again  are  born."  To 
this  I  said :  "  If  wisdom  consists  in  this,  then  I 
understand  it  amiss,"  and  then  I  was  silent. 

(Men  are  themselves  the  Causes  of  their  Diseases  and 

Death.) 

14.  But  I  will  not  conceal  this,  that  when  I 
beheld  the  countless  number  of  Death's  arrows,  it 
came  into  my  mind :  "  Whence,  then,  does  Death 
take  that  mass  of  arrows,  that  she  never  exhausts 
them  ? "  And  I  look,  and  behold  quite  clearly  that 
she  had  no  arrows  at  all,  but  only  a  bow ;  the 
arrows  she  took  from  the  people,  each  one  from 
that  person  whom  she  intended  to  strike.  And  I 
observed  that  these  people  themselves  trimmed 
and  prepared  these  arrows,  some  even  pertly  and 
audaciously  carried  them  to  her,  so  that  it  was 
sufficient  for  her  to  take  the  arrows  from  them  and 
to  shoot  them  in  the  heart.  And  I  cried  :  "  Now 
I  see  that  it  is  true  :  '  Et  mortis  faber  est  quilibet 
ipse  suae.'"     I  already  see  that  no  one  dies  who 


88  THE  LABYRINTH  OF  THE  WORLD 

had  not  by  his  greediness,  intemperance,  froward- 
ness,  lastly  by  his  indiscretion,  brought  on  himself 
abscesses,  boils,  outer  or  inner  wounds  (for  these 
are  the  arrows  of  Death).  But  while  I  thus  care- 
fully gaze  on  Death,  and  the  way  she  seized  the 
people,  Falsehood  pulls  me  away  and  says  : 
"  Wherefore,  foolish  one,  dost  thou  look  rather  at 
the  dead  than  at  the  living  ?  When  one  dies,  then 
it  is  over  with  him  ;  but  strive  thou  to  live  !  " 


CHAPTER  VIII 

THE  PILGRIM  BEHOLDS  THE  STATE   OF  MATRIMONY 

(  The  Preparation  to  this  State  is  toilsome  and 
anxious?) 

And  they  lead  me  forward,  and  bring  me  to  a 
street  where,  they  said,  married  people  lived,  and 
they  said  also  that  the  fashion  of  this  delightful 
life  would  be  pleasing  unto  me.  And  behold,  there 
was  a  gate  which,  as  they  said,  was  called  Betroth- 
ment ;  in  front  of  it  there  was  a  wide  square, 
in  which  crowds  of  people  of  both  sexes  walked 
about,  and  each  one  looked  into  the  eyes  of  the 
other ;  and  not  only  this,  but  they  also  looked  at 
one  another's  ears,  nose,  teeth,  neck,  tongue,  hands, 
feet,  and  other  limbs ;  also  did  each  measure  the 
other — how  tall,  how  broad,  how  stout,  or  how 
slender  he  was.  Then  one  approached  another, 
and  then  again  stepped  apart  from  him,  examin- 
ing him  now  in  front,  now  from  the  back,  now 
from  the  right  side,  now  from  the  left,  and 
observing  everything  that  he  beheld  of  him. 
Each  one  particularly  examined  (and  this  I  saw 
most  frequently)  the  bags,  purses,  and  pouches  of 
the  other,  measuring  and  weighing  how  long,  how 

broad,  how   full,  how  heavy,  or  how  light  they 

89 


90  THE  LABYRINTH  OF  THE  WORLD 

were.  Sometimes  several  men  pointed  to  one 
woman,  and  then  none  took  her.  One  man  drove 
another  away,  and  they  quarrelled,  struggled,  and 
fought ;  murders  also  did  I  here  behold.  Then 
one  man  pushed  another  away,  and  was  himself 
again  pushed  away ;  some,  after  driving  others 
away,  then  ran  away  themselves.  Yet  another 
man,  not  lingering  to  examine,  seized  her  who 
was  nearest,  and  the  couple  lead  each  other  hand- 
in-hand  through  the  gate.  Seeing  much  fooling 
of  this  fashion,  I  asked :  "  What,  then,  are  these 
people  doing  ? "  The  interpreter  answered :  "  They 
are  those  who  would  gladly  enter  the  street  of 
Matrimony ;  but  as  no  one  is  allowed  to  pass 
through  yonder  gate  alone,  but  only  in  pairs,  each 
one  must  choose  himself  a  companion.  Therefore 
is  this  choosing  done  here,  and  everyone  seeks 
what  is  convenient  to  him ;  he  who  finds  it  goes, 
as  you  see,  to  the  gate  with  his  companion." 
"  And  could  not  this  choosing  be  done  in  a  some- 
what easier  fashion  ? "  I  said.  "  How  mightily 
toilsome  this  is  ! "  He  answered :  "  This  is  not 
labour,  but  pleasure.  Dost  thou  not  see  how 
merrily  they  bear  themselves ;  how  they  laugh, 
how  they  exult.  No  fashion  of  life,  believe  me, 
is  merrier  than  this  one."  Then  I  look,  and  see 
that  some  indeed  laughed  and  exulted  ;  but  I  see 
others  also  who  hang  down  their  heads  dolefully, 
turn  round,  drag  each  other  backwards  and  for- 
wards, then  again  retreat ;  they  grieve,  do  not 
sleep  or  eat,  and  even  become  mad.  And  I  say : 
"  What  of  these  ?  "     He  answered  :  "  This  also  is 


THE  LABYRINTH  OF  THE  WORLD  9I 

pleasure."     "  Be  it  so,"  I  said  ;   "  let  us  proceed 
and  see  what  befalls  farther  on." 


{Great  Uncertainty  as  to  how  they  should  sit 
together.) 

2.  Then  forcing  our  way  through  the  crowd, 
we  arrive  at  the  gate  itself ;  and  lo !  before  we 
entered  it,  we  behold  a  balance  suspended,  which 
was  provided  with  two  baskets  as  scales,  and 
round  it  stood  the  crowd.  And  they  placed  each 
of  these  couples  in  the  baskets  opposite  one 
another,  and  watched  whether  the  balance  was 
even ;  and  in  various  fashions  they  descended, 
then  separated,  shook  the  scales,  and  then  again 
steadied  them.  Then  only  when  they  had  suffi- 
ciently weighed  them  they  allowed  them  to  pass 
through  the  gate.  But  not  all  fared  equally  well. 
For  some  fell  through  the  basket,  were  derided, 
and  had  to  troop  away  with  shame,  and  took 
themselves  off;  they  even  crammed  a  hood  or 
sack  over  the  ears  of  some,  and  made  merry  at 
their  expense.  And  seeing  this,  I  asked :  "  What, 
then,  is  done  here  ? "  The  answer  was  :  "  This  is 
done  that  the  betrothment  may  be  safe ;  for  if  the 
scales  show  that  they  are  even  and  equal,  they  are, 
as  you  see,  allowed  to  enter  this  state  of  matri- 
mony ;  if  it  is  otherwise,  they  separate."  "  And 
what,  then,  do  they  here  consider  as  equality  ? "  I 
said,  "  for  indeed  I  see  that  the  balance  proves 
some  to  be  equal  in  age,  estate,  and  in  every 
fashion,  and   yet   they   allow  one   of  the  two  to 


92  THE  LABYRINTH  OF  THE  WORLD 

fall  through  the  basket.  Others,  on  the  other 
hand,  who  are  most  unequal  they  place  together — 
old  men  and  young  girls,  young  men  and  old 
women.  One  stands  upright,  and  the  other  bends 
downward,  and  yet  they  say  that  they  may  be 
joined  ;  how  is  this  ?  "  He  answered  :  "  Thou  dost 
not  see  everything.  It  is  true  that  some  old  man 
or  old  woman  may  not  be  worth  a  pound  of  tow,^ 
yet  if  they  have  either  a  fat  pouch  or  a  hat  before 
which  other  hats  are  lowered,  or  something  similar 
(for  all  these  things  are  weighed  in  the  scales), 
the  matter  does  not  stand  as  it  appears  to  your 
judgment." 

(  The  Fashion  in  which  they  sit  together  is  unalterable.) 

3.  Entering  after  those  whom  they  allowed  to 
pass,  I  see  at  the  gate  men  who  seemed  smiths ; 
these  clasp  on  each  couple  awful  fetters,  and  only 
when  fettered  allow  them  to  pass.  Many  people 
were  present  at  this  fettering  who  (as  they  said) 
were  invited  for  the  purpose  of  being  witnesses. 
These  played  and  sang  before  them,  and  bade  them 
be  of  good  cheer.  But  watching  carefully,  I 
remarked  that  they  did  not  fasten  up  these  fetters 
with  a  padlock  as  with  other  prisoners,  but  that 
they  immediately  forged,  welded,  soldered  them 
together,  so  that,  as  long  as  their  lives  in  this  world 
lasted,  they  could  not  unbuckle  them  or  tear  them 
off.  This  frightened  me,  and  I  said :  "  Oh,  most 
cruel  captivity !  if  anyone  once  enters  it,  for  all 
^  A  proverbial  expression  in  Bohemia. 


THE  LABYRINTH  OF  THE  WORLD  93 

eternity  he  has  no  hope  of  recovering  his  liberty." 
The  interpreter  answered :  "  Certainly  this  of  all 
human  bonds  is  the  most  rigid ;  but  the  sweetness 
of  this  state  is  such  that  man  gladly  passes  under 
the  yoke ;  thou  wilt  see  for  thyself  what  a  delightful 
life  it  is."  "  Let  us  then  go  among  them,  that  I 
may  see,"  I  said. 

( There  is  little  Pleasure  even  when  Marriage  is  most 
successful?) 

4.  We  then  enter  the  street,  and  behold,  there 
was  a  host  of  people  all  in  couples,  but  many,  as  it 
seemed  to  me,  most  unequally  joined,  big  ones  with 
small  ones,  handsome  ones  with  ugly  ones,  young 
ones  with  old  ones,  and  so  forth.  And  examining 
carefully  what  they  were  doing,  and  in  what  the 
sweetness  of  this  state  consisted,  I  see  that  they 
look  at  each  other,  speak  to  one  another,  and  some- 
times one  caressed  and  also  kissed  the  other.  "  Here 
you  see,"  said  the  interpreter  to  me,  ''  what  a  pure 
thing  wedlock  is,  when  it  is  successful."  "  Then 
this,"  said  I,  "  is  the  summa  of  all  ? "  "  Certainly," 
he  said.  And  I  again,  "  Then  there  is  indeed  but 
little  pleasure  ;  and  whether  it  is  worth  such  fetters, 
I  know  not." 

( The  Misery  and  Worry  of  all  Married 
People  generally^ 

5.  I  now  look  further  about  me  among  them, 
and    witness    how    much    toil    and    anxiety    the 


94  THE  LABYRINTH  OF  THE  WORLD 

wretched  people  had.  They  mostly  had  children 
around  them,  who  were  attached  to  them  by 
bridles  ;  these  screamed,  squalled,  stank,  soiled 
themselves,  groaned,  and  died,  and  I  am  silent  as 
regards  the  pain,  the  tears,  the  dangers  to  the 
lives  of  their  mothers,  with  which  they  entered 
into  the  world.  If  a  child  grew  up  there  was 
twofold  trouble  with  it ;  one  was  to  hold  it  back  by 
means  of  the  bridle,  the  other  to  drive  it  on  by 
means  of  the  spur ;  and  often  the  children,  suffering 
neither  bridle  nor  spur,  made  wondrous  mis- 
chievous endeavours,  causing  to  their  parents 
weariness  and  tears.  But  if  they  allowed  them  to 
act  according  to  their  will  or  tore  themselves  away 
from  them,  shame  and  death  herethrough  befell 
the  parents.  And  marking  this,  I  began  to  ad- 
monish some  of  the  people,  both  parents  and 
children,  warning  the  former  against  foolish 
love  for  their  children  and  too  great  forbearance 
with  them,  whilst  I  admonished  the  latter  to  be 
somewhat  more  virtuous.  But  I  achieved  little 
beyond  this,  that  they  looked  at  me  peevishly, 
threw  jests  at  me,  and  some  even  menaced  to  kill 
me.  And  when  I  saw  some  who  were  sterile  I 
declared  them  happy  ;  but  they  also  complained 
and  lamented  that  their  life  was  joyless.  Thus, 
then,  did  I  understand  that  both  to  have  and  not 
to  have  offspring  is  misery.  Also  had  almost  each 
couple  with  them  and  around  them  stranger  folk 
to  serve  them  and  theirs ;  they  often  had  to  bestow 
more  care  on  these  than  on  themselves  and  their 
family,  and  besides  had  to  suffer  much  discomfort 


THE   LABYRINTH   OF  THE  WORLD  95 

through  them.  Also  were  there  here,  as  in  that 
market-place,  many  implements  and  stumbling- 
blocks,  wood,  stones,  and  pits  ;  when  one  stumbled, 
he  tripped  up  the  other  also,  fell  and  injured  the 
other  also  ;  the  other,  unable  to  leave  him,  had 
equally  with  him  to  whimper,  cry,  and  suffer  pain. 
Thus  did  I  understand  that  everyone  in  this  state, 
instead  of  one  care,  anxiety,  danger,  has  to  suffer 
as  many  cares,  anxieties,  dangers  as  there  are 
people  to  whom  he  is  tied.  And  this  state  pleased 
me  not. 

{The  awful  Tragedy  of  luckless  Marriage.^ 

6.  While  I  was  then  gazing  at  some  of  these  in 
the  crowd,  I  beheld  a  tragedy.  Two  were  joined 
together  who  were  assuredly  not  of  one  will ;  one 
wanted  to  go  this  way,  the  other  that ;  then  they 
quarrelled,  disputed,  wrangled.  One  complained 
to  the  passers-by  of  this,  the  other  of  that ;  and 
then  when  there  was  nobody  to  arbitrate  between 
them,  they  attacked  one  another,  and  cuffed  and 
cudgelled  each  other  in  an  ugly  fashion.  If  some 
one  reconciled  them,  after  a  while  they  quarrelled 
again.  Some  for  a  long  time  disputed  in  words 
whether  they  should  go  to  the  right  or  to  the  left, 
and  as  each  obstinately  insisted  on  what  he  wished, 
one  with  all  his  might  flung  himself  in  the 
direction  he  wished  to  go,  and  the  other  also  in  the 
opposite  direction.  Then  there  was  a  struggle  and 
a  mournful  spectacle  who  would  overcome  the 
other ;  sometimes  the  man  triumphed  and  dragged 


96  THE  LABYRINTH  OF  THE  WORLD 

the  woman  after  him,  although  she  caught  at 
the  ground,  the  grass,  or  whatever  she  could  ;  some- 
times the  man  had  to  follow  the  woman,  and  the 
others  laughed  at  this.  But  this  seemed  to  me  a 
matter  worthy  rather  of  pity  than  of  laughter; 
particularly  when  I  saw  that  during  this  torment 
some  shed  tears,  groaned,  wrung  their  hands  heaven- 
ward, declaring  that  they  wished  by  means  of  gold 
and  silver  to  redeem  themselves  from  this  bond. 
And  I  said  to  my  interpreter :  "  Can  no  help,  then, 
be  granted  them  ?  Can  they  not  be  untied  and  set 
free  from  one  another,  they  who  cannot  be  recon- 
ciled ?"  "That  cannot  be,"  he  said ;  "as  long  as  they 
live  they  must  continue  thus."  "  Oh,  this  cruel 
bondage  and  slavery !  This  is  indeed  worse  than 
death  !"  And  he  again  :  "Why,  then,  did  they  not 
previously  reflect  more  wisely?  They  deserve  their 
fate  ;  let  them  continue  in  their  dissensions." 

(  Voluntary  Slavery^ 

7.  Then  I  gaze,  and  lo !  Death,  with  her  arrows, 
strikes  down  some  and  overthrows  them,  and 
immediately  the  fetters  of  each  of  them  were 
loosened.  And  I  wished  them  joy  of  this,  thinking 
that  they  also  would  wish  themselves  joy,  and  be 
heartily  glad  of  this  relief.  But  behold,  almost 
every  one  of  them  began  to  cry  and  lament  in  a 
fashion  that  hardly  ever  I  had  heard  in  the  world, 
wringing  their  hands  and  complaining  of  their  mis- 
fortunes. Of  those  whom  I  had  before  seen  living 
peaceably  together,  I  understood  that  one  really 


THE  LABYRINTH  OF  THE  WORLD  97 

grieved  for  the  death  of  the  other.  I  thought, 
however,  that  they  only  dissembled  thus  before  the 
people.  I  vowed  that  they  would  repent  their 
error,  and  teach  others  to  beware  of  these  bonds. 
But  these,  before  I  had  time  to  observe,  wiped  their 
eyes  again,  ran  outside,  and  returned  afresh  in  new 
fetters.  And  I  said  with  wrath  :  "  Oh,  ye  monsters ! 
ye  are  unworthy  of  pity  ;  "  and  to  my  guide :  "  Let 
us  from  hence ;  I  find  in  this  state  more  of  vanity 
than  anything  else." 

{The  Pilgrim  also  receives  Fetters^ 

8.  Meanwhile  (for  I  must  not  be  silent  as  regards 
my  own  adventures),  while  we  are  returning  to  the 
gate  of  separation,  and  though  my  intention  is 
further  to  look  on  the  world,  my  guides,  both 
Impudence  and  Falsehood,  begin  strongly  to  urge 
me  to  try  myself,  also,  the  state  of  matrimony  ; 
thus  would  I  better  understand  it.  I  replied  that 
I  was  young,  that  the  examples  I  had  seen  terrified 
me,  that  I  had  not  yet  beheld  everything  in  the 
world,  and  so  forth.  But  this  availed  not ;  they 
induced  me  to  go  on  to  the  scales,  as  it  were  in 
sport,  and  then  into  bonds,  and  I  proceeded  as  one 
of  four  who  were  joined  together ;  they  also  added 
to  our  party  a  number  of  others  (they  said  it  was 
that  they  should  be  my  servants,  and  for  the  sake 
of  modesty) ;  so  that,  gasping  and  groaning,  I  could 
hardly  drag  them  along  with  me.  Then  suddenly 
a  tempest  came  down,  with  lightning,  thunder,  and 
a  terrible  fall  of  hail ;  and  all  those  around  me 

G 


98  THE   LABYRINTH   OF   THE   WORLD 

dispersed,  except  those  who  were  joined  to  me. 
With  these  I  hurry  into  a  corner,  but  Death,  with 
her  arrows,  strikes  down  my  three  companions,  so 
that,  mournfully  solitary  and  stunned  by  horror, 
I  knew  not  what  to  do.  My  guides  said  that  this 
was  a  favourable  moment,  and  that  I  could  now 
easily  flee.  And  I  said  :  "  Why,  then,  did  you 
advise  me  to  come  here  ? "  They  answered  that 
there  was  no  time  for  disputing;  rather  should  I 
flee.     And  thus  did  I  hurry  away. 

(  The  Pilgrijn's  Judgment  on  the  State  of  Matrimony?) 

9.  And  having  escaped  thence,  I  yet  do  not  know 
what  I  should  say  about  this  state,  whether  it  aflbrds 
more  pleasure  when  it  is  successful  (which  I  pre- 
sume would  have  been  the  case  with  me),  or  more 
woe  from  various  causes.  That  only  I  remember 
that  both  without  it  and  within  it  there  is  much 
anxiety,  and  even  when  it  is  successful,  the  sweet 
is  mixed  with  the  bitter. 


CHAPTER  IX 

THE   PILGRIM  EXAMINES  THE   ORDER  OF  THE 
TRADESMEN 

(  What  he  saw  there  Publicly.) 

Then  walking  on,  we  arrive  in  a  street  where  trades 
were  carried  on  ;  this  street  was  again  divided  into 
many  smaller  streets  and  squares,  and  everything 
was  full  of  various  halls,  workshops,  forges,  working- 
rooms,  shops,  and  booths,  with  various  wondrous 
tools ;  the  people  turned  round  them  in  a  strange 
fashion,  with  much  crashing,  banging,  piping, 
blowing,  hulloaing,  rattling,  and  scrubbing  in  various 
ways.  I  saw  here  that  some  scraped  the  earth  and 
opened  mines  in  it,  either  ripping  it  up  on  the  sur- 
face or  digging  deep  into  its  interior  like  moles. 
Others  paddled  in  the  water,  on  rivers,  or  on  the 
sea ;  others  stirred  fires ;  others  gaped  at  the  air ; 
others  busied  themselves  with  wild  beasts ;  others 
with  stones  and  wood ;  others  conveyed  various 
goods  to  and  fro.  And  the  interpreter  said  to  me  : 
"  See  what  ingenious  and  pleasant  work  this  is ; 
well,  what  here  pleases  thee  most  ? "  I  said,  "  It 
may  be  that  there  is  here  somewhat  of  merriment ; 
but  with  it  I  see  much  toiling,  I  hear  much  moaning." 
"  Not  all  labour  is  so  arduous,"  he  said :  "  let  us 

99 


100  THE  LABYRINTH  OF  THE  WORLD 

look  more  closely  into  these  various  matters."  And 
they  led  me  turn  by  turn  through  these  places,  and 
I  viewed  everything,  and  for  the  sake  of  experience 
sometimes  touched  this  thing  or  that ;  but  I  neither 
can  nor  will  describe  everything  in  this  spot.  Only 
what  I  saw  openly  that  I  will  not  conceal. 

{All  Trades  are  Perilous  Strivings^ 

Firstly,  I  saw  that  all  these  worldly  traffics  are 
but  labour  and  vain  striving,  and  that  each  has  its 
discomfort  and  danger.  I  saw,  indeed,  that  those 
who  dealt  with  fire  were  sunburnt  and  sooty  like 
Moors ;  the  clattering  of  hammers  ever  hummed  in 
their  ears  and  half  hindered  their  hearing ;  the 
gleam  of  the  fires  ever  sparkled  in  their  eyes,  and 
their  skins  were  blistered  and  cracked.  Those 
who  carried  on  their  trade  in  the  earth  had  dark- 
ness and  horror  for  companions,  and  not  rarely  did 
it  happen  that  they  were  buried  in  the  earth. 
Those  who  worked  on  the  waters  became  as  moist 
as  a  thatched  roof ;  like  aspen  leaves,  they  shivered 
from  the  cold,  their  bowels  became  raw,^  and  many 
of  them  became  the  prey  of  the  deep.  Those  who 
busied  themselves  with  wood,  stones,  and  other 
materials  were  full  of  weals,  groaning,  and  fatigue. 
I  also  saw  how  stupid  were  the  labours  of  some, 
who  yet  toiled  and  strove  till  they  sweated,  became 
fatigued,  fell  down,  injured  themselves,  overworked 
themselves  ;  yet,  with  all  their  miserable  exertion, 
they  barely  succeeded  in  obtaining  their  daily 
1  J.C.,  their  digestion  became  impaired. 


THE   LABYRINTH   OF  THE  WORLD  lOI 

bread.  It  is  true  that  I  saw  others  who  lived  more 
easily  and  more  advantageously ;  but  the  less 
labour  there  was,  the  more  was  there  of  vice  and 
fraud. 

{Incessant  Striving^ 

Secondly,  I  saw  that  all  the  work  of  man  is  for 
his  mouth  ;  for  whatever  a  man  acquired  that  he 
stuffed  into  his  own  mouth,  or  into  those  of  the 
members  of  his  family  ;  I  must  except  the  few  who 
placed  in  their  wallets  that  of  which  they  deprived 
their  mouth  ;  but  these  wallets,  I  again  saw,  were 
full  of  holes ;  what  was  heaped  into  them  streamed 
out  again,  and  others  gathered  it  up ;  sometimes 
one  approached  and  tore  the  wallet  away ;  or  one 
stumbling  against  another  plucked  or  tore  away 
the  wallet,  or  he  lost  it  through  some  other  mishap  ; 
thus  did  I  see  clearly  that  all  these  worldly  em- 
ployments are  but  as  the  pouring  out  of  overflowing 
water  ;  money  is  won  and  then  again  lost,  with  but 
this  difference  that  it  flees  more  easily  than  it 
approaches,  whether  it  is  absorbed  by  the  mouth 
or  by  the  money-chest.  Therefore  did  I  see  more 
poor  men  than  rich. 

{Hard  Striving?^ 

Thirdly,  did  I  see  that  each  of  these  labours 
required  the  entire  strength  of  a  man ;  if  one  did 
but  look  backward  or  somewhat  tarry,  he  immedi- 
ately  remained  behind ;    immediately   everything 


102  THE   LABYRINTH   OF  THE  WORLD 

dropped  out  of  his  hands,  and  before  he  was  aware 
of  it  he  was  ruined. 


{Difficult  Striving^ 

Fourthly,  I  beheld  everywhere  much  hardship. 
Before  a  man  was  well  prepared  for  his  trade  a 
^ood  part  of  his  life  had  passed,  and  even  after- 
wards, unless  he  was  constantly  attentive,  all  his 
concerns  again  went  backward  ;  indeed,  even  among 
those  who  were  the  most  attentive,  as  many,  I 
found,  met  with  loss  than  with  gain. 

{Striving  that  kindles  Jealousy^ 

Fifthly,  did  I  behold  among  all  (particularly 
among  those  of  the  same  trade)  much  hatred  and 
malice.  If  more  work  was  carried  to  one,  or  more 
was  brought  forth  from  his  shop,  the  neighbours 
immediately  looked  askance  at  him,  gnashed  their 
teeth  at  him,  and,  when  able,  spoilt  his  wares  ; 
thence  arose  dissensions,  discord,  cursing  ;  and  some, 
out  of  impatience,  threw  down  their  tools,  and 
defying  the  others,  gave  themselves  up  to  idle- 
ness and  voluntary  poverty. 

{Sinful  Striving?^ 

Sixthly,  I  beheld  everywhere  much  deceit  and 
fraud.  Their  work,  particularly  that  done  for 
others,   was   done   hurriedly  and   carelessly ;   yet, 


THE   LABYRINTH   OF  THE  WORLD  IO3 

meanwhile,  they  extolled  and  praised  their  work 
as  much  as  they  could. 

(  Vain  and  Unnecessary  Striving^ 

Seventhly,   I   found   there  ^    many   unnecessary 
vanities,  for  I  clearly  understood  that  these  occupa- 
tions were  mainly  nothing  but  vanity  and  useless 
folly.     For  as  the  human  body  can  certainly  be 
sustained  by  little  and  very  simple  food  and  drink, 
as  it  can   be  clothed  with  few  and  very  simple 
garments,   and   sheltered   by   a    small    and    very 
simple  building,  therefore  is  it  clear  that  but  small 
and  simple  trouble   and   labour   are   required  for 
these  purposes,  as  was  indeed  the  case  in  ancient 
times.     This   also   I   found   here,  that   the  world 
either  will  not  or  cannot  judge  rightly  ;  for  men 
have  become  accustomed  to  employ  so  many  and 
such  rare  things  for  the  purpose  of   filling  their 
bellies  with  food  and  drink,  that  to  obtain  these 
things  a  large  portion  of  the  people  have  to  work 
by   land   and   on   the    sea,    and   to   imperil   their 
strength  and  their  life  ;  while  others,  again,  have  to 
be  special  masters  in  the  art  of  preparing  these 
things.     Similarly,  no  small  part  of  the  people  was 
employed  in  seeking  various  materials  for  cloth- 
ing and  building,  and  in  giving   them   manifold 
monstrous  shapes  ;    all   this   is   useless   and  vain, 
and    often    even    sinful.       Likewise    did    I    see 
craftsmen  whose  whole  art  and  labour  consisted 
in  making  childish  trifles,  or  other  toys,  for  the 
1  /.e.,  among  the  order  of  the  tradesmen. 


104  THE  LABYRINTH  OF  THE  WORLD 

purpose  of  causing  amusement  and  wasting  time ; 
others,  again,  there  were  whose  work  it  was  to 
prepare  and  to  multiply  the  instruments  of  cruelty 
against  mankind,  such  as  swords,  daggers,  battle 
clubs,  muskets,  and  so  forth.  With  what  conscience 
and  what  pleasure  of  mind  men  could  attend  to  all 
these  trades,  I  do  not  know.  But  this  I  know,  that 
if  all  that  was  useless,  unnecessary,  and  sinful  had 
been  taken  away  and  eliminated,  the  larger  part  of 
men's  trade  would  have  had  to  sink  to  the  ground. 
Therefore  for  this,  and  for  the  other  reasons  men- 
tioned before,  my  mind  could  find  pleasure  in 
nothing  here. 

{Striving  that  beseemed  Brutes  rather  than  Men.) 

This  was  particularly  the  case  when  I  saw  that 
men  worked  only  with  the  body  and  for  the  body, 
though  man  possessing  a  superior  thing,  namely, 
the  soul,  should  bestow  most  care  on  it,  and  seek 
principally  its  advantage. 

9.  One  thing,  meseems,  I  should  specially  relate, 
how  I  fared  among  the  waggoners  on  land  and 
among  the  sailors  on  the  sea.  When  I  was  thus 
depressed  while  visiting  the  workshops  of  the 
handicraftsmen,  Impudence  said  to  Falsehood :  "  I 
see  that  this  man  is  restless,  and  wishes  to  con- 
stantly move  like  quicksilver;  therefore  is  there 
no  place  that  pleaseth  him,  and  to  which  he  would 
desire  to  be  attached.  Let  us  show  him  the  freer 
profession  of  the  trades  who  are  at  liberty  to 
transport  themselves  from  one  place  in  the  world 


THE   LABYRINTH  OF  THE  WORLD  105 

to  another,  and  fly  about  like  birds."  "  I  am  not," 
I  said,  "contrary  to  seeing  this  also."  Then  we 
went  on. 


{The  Toilsome  Life  of  Waggoners^ 

10.  And  then  I  immediately  see  a  crowd  of  men 
who  were  turning  round  and  round,  and  were 
gathering,  collecting,  and  lifting  up  various  things, 
even  chips,  morsels  of  earth  and  manure,  and  these 
they  bound  together  in  bundles.  "What  is  this  ?" 
I  ask.  They  said  that  these  were  preparing  to 
travel  across  the  world.  And  I :  "  But  why  do  they 
not  voyage  without  these  burdens  ?  They  would 
proceed  more  easily."  The  guides  answered  :  "  Thou 
art  a  fool.  How  could  they  journey  otherwise  ? 
These  things  are  their  wings."  "  Wings  ? "  say  I. 
"  Certainly  wings ;  for  these  give  to  them  resolution 
and  courage,  and  also  ensure  to  them  freer  passage 
and  safe  course.  Dost  thou  then  think  that  men 
are  allowed  to  rove  vainly  through  the  world  ?  In 
this  fashion  must  men  obtain  their  livelihood, 
favour,  and  everything  else."  I  then  gaze,  and  lo  ! 
they  heaped  as  many  goods  as  they  could  find  on 
a  thing  that  seemed  a  pedestal  with  underlying 
wheels ;  this  they  rolled  and  screwed,  and  harnessed 
cattle  to  it ;  they  then  with  all  these  goods  toiled 
and  plodded  across  hills,  mountains,  valleys  and 
ravines,  rejoicing  in  their  minds  over  their  merry 
life ;  and  such  it  appeared  to  me  also  just  at  first. 
But  when  I  saw  them  sticking  in  the  mire,  soiling 
themselves,  puddling  in  the  mud,  labouring  and 


I06  THE   LABYRINTH  OF  THE  WORLD 

striving;  also  that  from  rain,  snow,  sleet,  snow-drifts, 
cold,  and  heat  they  suffered  much  discomfort ;  and 
when  I  also  saw  that  everywhere  on  the  mountain 
passes  men  lay  in  ambush  for  them  and  emptied 
their  pouches  (and  to  escape  this,  neither  wrath, 
nor  scuffling,  nor  raging  availed),  and  that  on  the 
highroads  a  rapacious  rabble  attacked  them,  then  I 
lost  all  pleasure  in  this  order. 

(  The  Discomfort  of  a  Sailor's  Life.) 

11.  They  then  said  that  there  was  a  more  con- 
venient fashion  of  flying  along  the  world ;  that 
was  by  means  of  navigation;  there,  they  said,  a 
man  did  not  tremble,  and  was  not  soiled  or  delayed 
by  the  mud,  and  he  could  fly  from  one  end  of  the 
world  to  the  other,  finding  everywhere  something 
new,  unseen  and  unheard  of ;  and  they  lead  me  to 
the  boundary  of  the  land,  where  we  could  see 
nothing  before  us  but  sky  and  water. 

{Description  of  a  Ship.) 

12.  Then  they  bade  me  enter  a  little  hut  constructed 
out  of  planks ;  and  this  did  not  stand  on  the  earth, 
neither  had  it  a  foundation,  nor  was  it  strengthened 
by  any  ceiling,  beams,  columns,  or  props;  but  it 
stood  on  the  water  and  rocked  to  and  fro,  so  that 
one  had  even  to  enter  it  with  prudence.  But  as 
others  went  there  I  also  went,  not  to  appear  timid, 
for  they  said  that  this  was  our  carriage.  But  while 
I  thought  that  we  should  proceed,  or  rather,  as  they 


THE  LABYRINTH  OF  THE  WORLD  107 

said,  immediately  fly  on,  we  remained  where  we 
were  on  the  second,  the  third,  the  tenth  day. 
"  What,  then,  is  this  ? "  quoth  I.  "  Did  you  then  not 
tell  me  that  we  should  fly  directly  from  one  end  of 
the  earth  to  the  other  ?  and  now  we  cannot  by  any 
means  leave  this  spot."  They  then  said  we  should 
wait  till  the  relays  came,  and  that  they  had  relays 
which  required  neither  shelter  nor  stable,  nor  forage, 
nor  spurs,  nor  whip  ;  they  had  only  to  put  them  to, 
and  to  drive  on;  I  should  but  wait  and  I  would 
see.  Meanwhile,  they  show  me  cords,  ropes,  traces, 
scales,  gambrels,  shafts,  axle-trees,  waggon-beams, 
poles  and  various  levers;  and  all  these  articles 
were  fashioned  in  a  manner  different  from  that  of 
the  waggoners'  carts.  It  was  a  cart  that  lay  back- 
wards, and  had  at  its  back  shafts  (consisting  of  two 
very  long  pine-trees),  which  projected  high  up  into 
the  air ;  from  the  top  ropes  descended  to  the  sail- 
yards  with  various  lattice-work  and  ladders.  The 
axle-tree  of  the  cart  was  at  the  back,  and  a  man 
who  sat  there  alone  boasted  that  he  could  guide 
this  huge  mass  in  whatever  direction  he  wished. 

{Description  of  Navigation.) 

13.  Meanwhile  the  wind  arose.  Our  crew  started 
up  ;  they  begin  to  run  to  and  fro,  to  jump,  to  scream, 
to  shout ;  one  seized  this  thing,  another  that ;  some 
climbed  rapidly  up  and  down  the  ropes,  let  down 
poles,  expanded  what  seemed  to  be  rush  mats,!  and 

1  I.e.,  sails  ;  comp.  More's  "  Utopia"  :  "The  sayles  were 
made  of  great  rushes  or  of  wickers." 


I08  THE   LABYRINTH   OF  THE  WORLD 

other  such  things.  Then,  "  What  is  this  ? "  I  said. 
They  answered  that  they  were  putting  to ;  and  lo  !  I 
see  that  these  rush  mats  swell  out  to  the  size  of 
barns  (they  said  these  were  our  wings),  and  then 
everything  above  us  begins  to  whizz,  while  under 
us  the  water  is  divided  and  splashes  ;  and  before  I 
could  look,  the  coast,  and  the  land,  and  everything 
vanishes  from  our  sight.  "  Whither,  then,  have  we 
gone  ? "  I  said.  "  What  now  will  befall  us  ? "  They 
said  that  we  were  flying.  "  Well,  then,  in  the  name 
of  God,  let  us  fly,"  I  said,  and  I  marvel  how  rapidly 
we  move  on,  not  indeed  without  pleasure,  but  also 
not  without  fear;  for  when  I  went  above  to  look 
around  me,  giddiness  overcame  me ;  when  I  crawled 
below,  the  terror  of  the  waves  that  rushed  violently 
against  the  planks  of  the  ship  encircled  me.  And 
then  I  thought  in  my  mind  whether  it  was  not  grave 
foolhardiness  to  entrust  a  man's  life  to  such  furious 
elements  as  water  and  wind,  and  thus  purposely  to 
encounter  death,  from  which  we  are  separated  by 
the  breadth  of  two  fingers ;  for  no  thicker  is  the 
plank  which  is  between  us  and  the  terrible  abyss. 
But  having  resolved  not  to  allow  my  fear  to  be 
known,  I  was  silent. 

{Disgust  at  Sea.) 

14.  Then  what  seemed  a  crude  form  of  stench 
begins  to  stun  me,  and  penetrating  my  brain  and 
all  intestines,  it  prostrates  me.  Then  I  (as  well  as 
the  others  who  were  not  used  to  these  ways)  roll 
about,  scream,  know  no  counsel ;  everything  flows 


THE  LABYRINTH  OF  THE  WORLD  lOQ 

from  me  and  pours  out  of  me,  so  that  it  appeared 
to  me,  not  otherwise,  as  if  we  were  being  dissolved 
in  the  waters  like  snails  in  the  sun.  Then  I  begin 
to  accuse  myself  and  my  guides,  not  believing  it 
possible  that  I  should  remain  living;  but  from 
them,  instead  of  pity,  I  obtained  but  mockery. 
No  doubt  they  knew  from  experience  (what  I 
knew  not)  that  this  trouble  would  not  endure 
more  than  a  few  days  ;  and  thus  it  was,  and 
my  strength  gradually  returned,  and  I  understood 
that  the  furious  sea  had  only  welcomed  me  thus. 

{Calm  on  the  Sea.) 

15.  But  what  of  this  ?  Worse  things  than  these 
soon  befell  us.  The  wind  left  us,  our  wings  became 
flabby  ;  we  stopped,  unable  to  go  anywhere.  I 
again  begin  to  knit  my  brow,  wondering  what 
would  happen.  "  We  have  been  driven  into  these 
deserts  of  the  sea.  Oh,  shall  we  ever  leave  them 
ao^ain  ?  Oh,  shall  we  ever  again  see  the  lands  of 
the  living  ?  Oh,  my  mother,  dear  earth  !  oh,  dear 
earth,  my  mother,  where  art  thou  ?  God,  the 
Creator,  gave  the  water  to  the  fishes,  but  thee  to 
us.  Alas  !  the  fishes  prudently  remain  in  their 
dwelling-place,  but  we  senselessly  forsake  ours. 
If  Heaven  cometh  not  to  our  help,  we  must  cer- 
tainly perish  in  this  doleful  abyss."  Over  these 
distressful  thoughts  my  soul  did  not  cease  to 
grieve,  till  the  sailors  suddenly  began  to  scream. 
Running  out,  I  exclaimed :  "  What  is  this  ? " 
They  answered  that  the  wind  was  rising;  and  I 


no  THE  LABYRINTH  OF  THE  WORLD 

look  and  see  nothing.  Yet  they  spread  out  the 
sails ;  and  the  wind  comes,  seizes  us,  and  carries 
us  along.  This  gave  great  pleasure  to  all,  but  the 
pleasure  soon  became  bitter. 

{Storm  at  Sea.) 

16.  The  wind  meanwhile  had  increased  so 
rapidly  that  not  only  we,  but  also  the  waves 
beneath  us,  were  tossed  about,  so  that  terror 
entered  our  hearts.  The  sea  rolled  round  us  in 
every  direction  with  such  gigantic  waves  that  our 
course  was  up  high  hills  and  down  deep  valleys,  now 
upward,  then  downward.  Sometimes  we  were  shot 
upwards  to  such  heights  that  it  seemed  as  if  we 
were  to  reach  the  moon ;  then  again  we  descended 
as  into  an  abyss.  Now  it  appeared  as  if  a  wave, 
coming  either  straight  or  sideways  towards  us, 
would  surprise  us,  and  immediately  drown  us  ;  but 
it  merely  lifted  us  on  high,  only  that  this  our 
barque  was  thrown  about  here  and  there,  and 
tossed  on  from  one  wave  to  another ;  sometimes 
it  declined  to  this  side,  sometimes  to  that ;  some- 
times with  its  prow  it  went  perpendicularly 
upward,  sometimes  downward.  Therefore,  not 
only  was  the  water  spirted  skyward  on  us  and 
above  us,  but  we  could  neither  stand  nor  lie ;  we 
were  tossed  from  side  to  side,  and  found  ourselves 
sometimes  on  our  feet,  sometimes  on  our  head. 
This  caused  giddiness  and  the  subversion  of  every- 
thing within  us.^  And  as  this  continued  both  by 
^  I.e.,  sea-sickness. 


THE   LABYRINTH  OF   THE  WORLD  III 

day   and    by   night,  everyone  can  conceive   what 
anguish   and   fear  we  felt.     Then  I  said  to  my- 
self :  "  Surely  these  seafaring  men  must  be  more 
pious  than  all  other  men  in  the  world,  they  who 
never  for  an  hour  are  sure  of  their  lives  ? "     But 
looking   at   them,  I  observed  that  they  were  all, 
without    exception,   eating    gluttonously   as   in   a 
tavern — drinking,    playing,    laughing,    talking    in 
an    obscene   manner;    in   fact,   committing   every 
sort  of  evil  deed  and  licentiousness.     Grieving  at 
this,  I  begin  to  admonish  them,  and  to  beg  them 
to  remember   where   we  were,  and   ceasing   such 
things,  to  call  unto  God,    But  what  avails  it  ?    Some 
laughed ;    others    scoffed    at    me ;    others    struck 
out    at   me  ;    others   wanted   to   throw   me   over- 
board.    My  guide  Falsehood  told  me  to  be  silent, 
and  to  remember  that  I  was  in  a  strange  house, 
where  it  is  best  to  be  deaf  and  blind.     "  Oh,  it 
is  impossible,"  quoth  I,  "  that  this  matter  should 
end  well  when  they  have  such  customs ! "     Then 
they  again  laughed.    Seeing  such  mischievousness,  I 
was  obliged  to  be  silent,  for  I  feared  to  receive  a 
whipping  from  them. 

{The  Ship  is  submerged.) 

17.  At  this  moment  the  storm  became  stronger, 
and  a  terrible  gale  burst  on  us.  Then,  indeed,  the 
sea,  with  its  waves,  begins  to  rise  heavenward ;  then 
the  waves  pass  us  on  from  one  to  another  as  if  we 
were  balls ;  then  the  depths  open  up,  and  some- 
times threaten  to  devour  us,  sometimes  again  toss 


112  THE  LABYRINTH  OF  THE  WORLD 

us  downward ;  then  the  wind,  encircling  us,  drives 
us  hither  and  thither,  so  that  everything  crashed  as 
if  the  ship  was  going  to  be  shattered  into  a  hundred 
thousand  pieces.  Then  I  became  as  one  dead,  and 
saw  nothing  before  me  but  destruction.  But  the 
sailors,  who  could  no  longer  resist  the  violence  of 
the  storm,  and  feared  to  be  driven  on  to  rocks 
or  shallows,  pulled  down  the  wings,  and  by  means 
of  thick  ropes  threw  out  large  iron  hooks,  hoping 
thus  to  remain  on  the  same  spot  till  the  storm 
should  have  ceased.  But  in  vain !  Some  of  the 
men  who  climbed  along  the  ropes  were  shaken  off 
them  by  the  wind  as  if  they  had  been  caterpillars, 
and  thrown  into  the  sea  ;  also  through  the  force  of 
the  waves  the  anchors  were  broken  off  and  sank 
into  the  depths.  And  then  at  last  our  ship,  and  we 
with  it,  began  to  drift  about  helplessly  like  a  chip 
of  wood  in  a  stream.  Then  only  did  those  iron, 
wilful  giants  lose  heart ;  they  became  pale, 
trembled,  knew  not  what  to  do  ;  then  only  re- 
membered God,  exhorted  us  to  pray,  and  they 
also  wrung  their  hands.  Then  our  ship  begins  to 
sink  down  to  the  bottom  of  the  sea,  to  strike 
against  rocks  concealed  under  the  water,  and  thus 
to  sink  and  break  up  ;  then  through  fissures  water 
flows  towards  us ;  and  though  all,  young  and  old, 
were  ordered  to  pour  out  the  water  with  all  their 
might,  this  availed  them  not ;  it  pressed  powerfully 
against  us,  and  drew  us  to  it.  Then  there  were 
tears,  screams,  moaning  without  measure.  No  one 
saw  anything  before  him  but  a  cruel  death.  But 
as  life  is  sweet,  everyone  seized  what  he  could — 


THE   LABYRINTH   OF  THE   WORLD  II3 

tables,  planks,  poles,  hoping  that  they  could  save 
themselves  from  drowning  and  swim  forth  to  some 
spot. 

And  when  at  last  the  ship  broke  up  and  every- 
thing was  submerged,  then  I  also,  seizing  what  I 
could,  arrived  at  some  coast,  with  a  few  others. 
The  terrible  abyss  had  devoured  all  the  others. 
When  I  had  somewhat  recovered  from  my  fear  and 
horror,  I  begin  to  rebuke  my  guides  that  they  had 
led  me  here.  They  said  that  this  would  not  harm 
me  ;  now  that  we  had  escaped,  I  should  be  of  a 
cheerful  mind.  A  cheerful  mind,  indeed  !  To  the 
day  of  my  death  I  shall  not  allow  myself  to  be  led 
into  anything  of  this  sort. 

18.  Then  looking  round,  I  see  that  those  who 
had  been  saved  with  me  again  ran  to  the  shore  and 
entered  a  ship.  "  Go,  then,  to  encounter  all  misfor- 
tunes, ye  foolhardy  men,"  I  said.  "  I  cannot  even 
look  at  this."  My  interpreter  said:  ''  Not  everyone 
is  so  effeminate.  Possessions  and  merchandise,  my 
good  fellow,  are  a  fine  thing.  To  obtain  these,  a 
man  must  ever  risk  his  life."  Then  I  said :  "Am  I, 
then,  a  beast,  that  I  should  risk  my  life  merely  for 
the  sake  of  my  body,  and  for  the  purpose  of 
collecting  things  for  it  ?  Verily,  indeed,  even  the 
beasts  do  not  this,  and  man,  possessing  within  him 
a  superior  thing,  namely,  the  soul,  should  seek 
rather  its  advantage  and  pleasure." 


CHAPTER  X 

THE  PILGRIM  BEHOLDS    THE    FATE   OF   THE  MEN   OF 
LEARNING,  AT   FIRST   GENERALLY 

And  my  guide  said  unto  me,  "  I  already  now 
understand  thy  mind,  and  which  way  it  tendeth. 
Go,  then,  among  the  learned  men — go  among  the 
learned.  Their  life  hath  a  charm  for  thee ;  it  is 
easier,  quieter,  and  more  useful  to  thy  mind." 
"  Yes,  that  is  true,"  said  the  interpreter ;  "  for  what 
could  be  more  delightful  than  that  a  man  should, 
abandoning  and  no  longer  heeding  the  struggles  of 
this  material  life,  employ  himself  in  studying  these 
manifold  beautiful  things  ?  Verily,  it  is  this  that 
makes  mortal  men  like  unto  the  immortal  God,  and 
almost  equal  to  Him ;  thus  do  they  become  almost 
omniscient,  exploring  everything  that  is  in  heaven,  or 
earth,  or  the  depths,  or  was  or  will  be.  And  thus  do 
they  know  everything,  although  not  everyone,  it  is 
true,  receives  these  gifts  in  equal  perfection."  "Lead 
me  then  there,"  I  said.     "  Why  dost  thou  tarry  ?  " 

{A  Rigid  Examination  at  first.) 

2.  And  we  arrived  at  a  gate  which  they  named 
"  Disciplina,"  and  this  was  long,  narrow,  and  dark. 
114 


THE   LABYRINTH   OF  THE  WORLD  II5 

It  was  full  of  armed  guards,  to  whom  everyone  who 
entered  the  street  of  the  learned  men  had  to  render 
account;  also  had  he  to  ask  of  them  a  safe  conduct. 
And  I  saw  what  crowds  of  people,  mostly  young 
ones,  came  up,  and  immediately  underwent  divers 
severe  examinations.  Each  one  was  first  examined 
as  to  what  pouch,  what  posteriors,  what  head,  what 
brain  (of  this  they  judged  by  the  secretions  from 
the  nostrils  ^)  and  what  skin  he  had.  If,  then,  the 
head  was  of  steel,  the  brain  in  it  of  quicksilver, 
the  posteriors  leaden,  the  skin  iron,  and  the  pouch 
golden,  then  these  men  were  praised,  and  incontin- 
ently gladly  conducted  farther.  But  if  one  did  not 
possess  these  five  things,  they  either  ordered  him 
to  retire  or,  though  foreboding  evil,  they  admitted 
him  at  random.  And  wondering  at  this,  I  said : 
"  Why,  then,  do  they  lay  such  stress  on  these 
five  metals  that  they  search  for  them  so  industri- 
ously ? "  "  They  have  great  value  indeed,"  quoth 
the  interpreter.  "  If  one  has  not  a  head  of  steel  it 
will  burst ;  if  he  has  not  within  it  a  brain  of  liquid 
quicksilver,  he  will  not  obtain  in  it  a  looking-glass  ;- 
if  he  has  not  a  skin  of  tin  he  will  not  be  able  to 
endure  the  toil  of  education ;  if  he  has  not  leaden 
posteriors  he  will  not  be  able  to  endure  the  seden- 
tary life  of  the  student,  and  will  indeed  lose 
everything ;  and  without  a  golden  pouch  whence 
could  a  man  obtain  leisure,  whence  masters  living 
and  dead  ?     Or  dost  thou  think  those  things  can  be 

1  According  to  the  ideas  of  Komensky's  time,  these  were 
believed  to  be  secretions  of  the  brain. 

Komensky  thus  allegorically  describes  the  imagination. 


Il6  THE  LABYRINTH   OF   THE  WORLD 

procured  without  cost  ? "  And  I  understood  the 
drift  of  his  words,  namely,  that  for  the  state  of  the 
learned,  health,  talent,  consistency,  patience,  and 
gold  are  necessary.  Then  I  said  :  "  Truly  can  it  be 
spoken,  '  Non  cuivis  con  tingit  adire  Corinthum ' " 
(Not  all  wood  becomes  strong).^ 

{The  Entrance   to  Study  is  difficult  and  painful, 
Memoria  Artificialis.) 

8.  And  we  pass  on  through  the  gate,  and  I  see 
that  each  one  of  these  guards  sets  tasks  to  one  or 
more  of  these  men,  and  directed  them.  Now  he 
whispers  something  into  their  ears,  wipes  their 
eyes,  cleanses  their  noses  and  nostrils,  pulls  out 
and  clips  their  tongues,  folds  together  and  then 
disjoins  their  hands  and  fingers ;  and  I  know  not 
what  else  he  did  not.  Some  also  endeavoured  to 
pierce  into  their  heads  and  to  pour  something  into 
them.  Then  my  interpreter,  seeing  me  afraid, 
said  :  "  Wonder  not ;  learned  men  must  have  their 
hands,  tongues,  eyes,  ears,  brain,  and  internal  and 
external  senses  different  from  the  foolish  herd  of 
men;  therefore  must  they  here  be  transformed, 
and  without  trouble  and  offence  this  cannot  be." 
Then  I  gaze,  and  behold  how  dearly  these  wretched 
ones  had  to  pay  for  their  transformation.  I  speak 
not  of  their  pouches,  but  of  their  skins,  which  had 
to  suffer ;  for  fists,  canes,  sticks,  birch  rods  struck 
them  on  their  cheeks,  heads,  backs,  and  posteriors 
till  blood  streamed  forth,  and  they  were  almost 
■'  Literally  musculous. 


THE   LABYRINTH   OF  THE  WORLD  II7 

entirely  covered  with  stripes,  scars,  spots,  and 
weals.  Some,  seeinof  this,  turned  backward  before 
entrusting  themselves  to  these  guards  ;  and,  indeed, 
as  soon  as  they  had  looked  through  the  gate, 
others  wishing  to  escape  from  such  educators  also 
fled.  A  smaller  number  only  remained,  until  they 
were  allowed  to  return  into  the  open  air ;  and 
feeling  a  desire  for  this  instruction,  I  also  remained, 
though  not  without  difficulty  and  bitterness. 

(A  Device  is  given  to  each  Learned  Man^ 

4.  When  we  pass  through  the  gate,  I  see  that  to 
each  one  of  those  whose  wit  had  been  somewhat 
sharpened  they  gave  a  badge,  by  which  it  could  be 
known  that  he  was  one  of  those  who  were  learned. 
This  was  an  inkstand  at  the  girdle,  a  pen  in  the 
ear,  and  in  the  hand  an  empty  book  for  the 
purpose  of  seeking  knowledge.  And  I  also 
received  these  things.  Then  Searchall  said  to  me  : 
"  Now,  here  have  we  fourfold  cross  ways  leading  to 
philosophy,  medicine,  jurisprudence,  and  theology  ; 
where  shall  we  go  first  ?  "  "  As  you  judge,"  quoth 
I.  Then  he  again  said :  "  Let  us  first  go  into  the 
market-place,  where  all  assemble ;  there  canst 
thou  behold  them  all  together ;  then  will  we 
proceed  through  the  various  lecture-rooms." 

{Among  the  Learned  also  there  ai^e  Deficiencies.) 

5.  And  my  guide  leads  me  into  the  market-place ; 
and  behold,  there  were  clouds  of  students,  masters, 


Il8  THE  LABYRINTH  OF  THE  WORLD 

doctors,  priests,  youths,  and  grey-headed  men. 
Some  of  these  stood  tosfether  conversinor  and  dis- 
puting ;  others  betook  themselves  to  corners,  so  as 
to  be  out  of  the  view  of  the  rest.  Some  (as  I  well 
saw,  but  I  dared  not  speak  to  them  of  this)  had 
eyes,  but  had  no  tongue  ;  others  had  a  tongue,  but 
had  no  eyes :  others  had  only  ears,  but  neither 
eyes  nor  tongue  ;  and  so  forth.  Thus  did  I  under- 
stand that  here  also  defects  remained.  But  as  I 
now  see  that  all  these  men  enter  into  the  place,  and 
then  again  leave  it,  as  bees  swarm  into  and  out  of 
a  bee-hive,  I  insist  that  we  also  should  go  there. 

{Description  of  a  Library^ 

6.  Thus  we  enter  ;  and  behold,  there  was  a  hall 
so  large  that  I  could  not  perceive  its  ending,  and 
on  all  sides  it  was  so  full  of  many  shelves,  com- 
partments, and  gallipots  that  a  man  could  not  have 
conveyed  them  on  a  hundred  thousand  carts  ;  and 
each  one  had  its  own  inscription  and  title.  And  I 
said :  "  What  apothecary's  shop  have  we  then 
entered  ?  "  "  Into  an  apothecary's  shop,"  said  the 
interpreter,  '*  where  remedies  against  the  ailments 
of  the  mind  are  kept ;  and  this,  by  its  proper 
name,  is  called  a  library.  See  what  endless  store- 
houses of  wisdom  are  here."  Then  looking,  I  see 
long  rows  of  learned  men,  who  arrived  from  all 
directions  and  turned  round  these  things.  Some 
chose  out  the  finest  and  most  subtle  among  them, 
extracted  morsels  from  them,  and  received  them 
into  their   bodies,  gently  chewing   and  digesting 


THE   LABYRINTH   OF  THE  WORLD  II9 

them.  Approaching  one  of  these  men,  I  ask  him, 
"  What  is  done  here  ? "  He  answered  me :  "I 
improve."  ^  "  And  what  taste  is  there  in  this  ?  " 
quoth  I.  And  he  again:  "As  long  as  a  man 
chews  it  in  the  mouth,  he  feels  bitterness  and 
sourness,  but  afterwards  it  changes  into  sweetness." 
"  And  wherefore  is  this  ?  "  I  said.  He  answered  : 
"  It  is  easier  for  me  to  carry  this  within  me  ;  also 
am  I  thus  surer.  Dost  thou  then  not  see  the  use  ? " 
I  looked  at  him  with  more  care,  and  I  see  that  he 
is  stout  and  fat  and  of  comely  colour.  His  eyes 
glittered  like  candles  ;  his  speech  was  careful,  and 
everything  about  him  was  lively.  Then  my 
interpreter  says  :  "  Let  us  see  these  others  also." 

{Disorder  in  the  Studies.) 

And  I  gaze,  and  lo  !  some  here  bore  themselves 
most  greedily,  cramming  down  constantly  every- 
thing that  came  into  their  hands.  Then  looking 
at  them  more  carefully,  I  see  that  their  colour,  their 
body,  and  their  fat  had  by  no  means  increased,  and 
that  their  bellies  only  were  swollen  and  puffed  out. 
I  see  also  that  what  they  crammed  down  again 
crept  out  of  them  undigested  either  above  or  below. 
Giddiness  also  befell  some  of  these  men,  or  they 
maddened  ;  others  became  pale,  pined  away  and 
died.  Seeing  this,  others  pointed  at  them  and  told 
each  other  how  dangerous  it  was  to  deal  with  books 
(for  this  was  the  name  they  gave  to  these  gallipots)  ; 
some  fled,  others  exhorted  each  other  to  handle 
i/.e.,  my  mind. 


120  THE   LABYRINTH   OF  THE  WORLD 

them  carefully.  These,  therefore,  did  not  absorb 
everything  ;  rather  did  they  burden  themselves  in 
front  and  behind  with  bags  and  pouches  into  which 
they  crammed  these  gallipots  (on  most  of  them  they 
saw  written — "Vocabulary,  Dictionary,  Lexicon 
Promptuarium,  Floriligium,  Loci  Communes 
Postillse,  Concordancy  Herbal,"  and  so  forth,  accord- 
ing to  what  each  one  judged  appropriate);  these 
they  carried  with  them,  and  when  they  had  to 
speak  or  write  something  they  took  them  from 
their  pouches,  and  put  them  in  their  mouth  or  pen- 
Noting  this,  I  said :  "  These,  then,  carry  their  learn- 
ing in  their  pockets  ?  "  The  interpreter  answered  : 
"  These  are  Memorise  Subsidia  ;  hast  thou  not 
heard  of  them  ?  "  I  had,  indeed,  heard  this  custom 
praised  by  some ;  they  said  that  those  only  who 
used  them  brought  forth  learned  things.  And  it 
may  be  thus,  but  I  noted  other  incommodities  also. 
It  befell  in  my  presence  that  some  scattered  and 
lost  their  gallipots,  while  those  of  others  caught 
fire  while  they  had  put  them  aside.  Oh,  how  they 
then  ran  to  and  fro,  wrung  their  hands,  lamented, 
and  cried  for  help !  Now  no  one  for  a  while 
wished  to  dispute,  write,  or  preach  any  longer  ; 
they  walked  along  drooping  their  heads,  and  bend- 
ing downward  and  blushed,  and  endeavoured 
wherever  they  could  to  obtain  another  little  box, 
either  by  means  of  entreaties  or  of  money.  Those, 
however,  wbo  had  a  store  within  them  feared  not 
such  accidents  so  much. 


THE   LABYRINTH   OF  THE  WORLD  121 

{Students  who  study  not.) 

8.  Meanwhile,  I  see  others,  again,  who  did  not 
put  these  gallipots  into  their  pouches,  but  carried 
them  into  a  little  chamber  ;  entering  behind 
them,  I  see  that  they  fit  out  beautiful  cases  for 
them,  paint  them  in  various  colours,  sometimes 
even  border  them  with  silver  and  gold,  place  them 
in  shelves,  and  then  drawing  them  out  again,  look 
at  them ;  then  they  fold  and  again  unfold  them, 
and  walking  to  and  fro,  they  show  one  another  how 
beautiful  these  things  are ;  all  this  superficially. 
Some  also  at  times  looked  at  the  titles,  so  that  they 
might  be  able  to  name  them.  "  Why,  then,"  quoth 
I,  "  do  these  men  trifle  in  this  childish  fashion  ? " 
The  interpreter  answered  :  "  Dear  comrade,  it  is  a 
fine  thing  to  have  a  fine  library."  ''  Even  if  you 
use  it  not  ? "  said  I.  He  answered  :  "  Those  also 
who  love  their  libraries  are  counted  among  the 
learned."  I  thought  within  myself  :  "  Just  as  those 
who  own  a  large  number  of  hammers  and  tongs,  but 
know  not  how  to  use  them,  are  counted  among  the 
blacksmiths."  But  I  dared  not  to  say  this,  fearing 
that  they  should  give  me  foul  word. 

{Disorder  in  the  Writing  of  Books?) 

9.  Then  when  we  had  again  entered  the  hall,  I 
see  that  in  every  direction  the  number  of  these 
gallipots  increased,  and  I  watched  to  see  whence 
they  brought   them ;   and   I   see   that   they  were 


122  THE   LABYRINTH   OF  THE  WORLD 

brought  from  behind  a  screen.  Going  also  behind 
it,  I  see  many  turners,  who — one  more  diligently 
and  neatly  than  the  other — fashion  these  gallipots 
out  of  wood,  bone,  stone,  and  other  materials  ;  then 
they  fill  them  with  salve  or  theriac,  and  deliver 
them  up  for  general  use.  And  the  interpreter 
said  to  me  :  *'  These  are  the  men  worthy  of  praise 
and  all  honour,  who  serve  their  race  in  the  most 
useful  fashion,  who  regret  no  labour,  no  endeavours, 
which  tend  to  increase  wisdom  and  learning,  and 
who  share  their  glorious  gifts  with  others.  And 
the  wish  befell  me  to  examine  out  of  what  stuff 
and  in  what  manner  these  things  (which  the  inter- 
preter called  gifts  and  wisdom)  were  made  and 
fashioned.  And  I  see  one  or  two  who  collected 
fragrant  roots  and  plants,  cut  them  up,  shook, 
cooked,  and  distilled  them,  preparing  delightful 
theriacs,  electuaries,  syrups  and  other  medicines, 
which  are  useful  to  the  life  of  man.  On  the  other 
hand,  I  saw  some  who  only  picked  out  things  from 
the  gallipots  of  others  and  transferred  them  into 
their  own ;  and  of  these  there  were  hundreds. 
And  I  said :  "  These  merely  pour  out  water."  The 
interpreter  answered  :  "  Thus  also  is  learning  in- 
creased ;  for  cannot  one  and  the  same  thing  be  done 
now  in  this,  now  in  that  fashion  ?  Something  can 
always  be  added  to  the  first  elements,  and  they  can 
be  thus  improved."  "  And  spoilt  also,"  I  said  with 
anger,  seeing  plainly  that  deceit  was  being  practised 
here.  Some  also,  seizing  the  gallipots  of  others, 
filled  up  their  own,  and  diluted  the  contents  as 
much   as  they  could,  even  by  pouring  in  slops ; 


THE   LABYRINTH  OF  THE  WORLD  123 

another  again  condensed  the  mixture  by  adding 
every  sort  of  hodge-podge,  even  dust  and  sweep- 
ings, so  that  it  appeared  to  be  freshly  made  up. 
Then  they  erected  inscriptions  that  were  even  more 
pompous  than  those  of  the  others,  and  like  other 
quacks,  each  one  impudently  praised  his  own  wares. 
Then  I  both  wondered  and  angered  that  (as  I  said 
before)  hardly  ever  did  anyone  examine  the 
internal  substance ;  rather  did  they  take  every- 
thing, or  at  least  without  choice  ;  and  if  some  did 
indeed  choose,  they  only  contemplated  the  out- 
ward appearance  and  the  inscription.^  And  then  I 
understood  why  so  few  attained  the  inward  fresh- 
ness of  the  mind  ;  for  the  more  of  these  medicines 
each  man  devoured,  the  more  he  vomited,  turned 
pale,  faded  and  decayed.  And  I  saw  also  that  a 
large  number  of  these  delightful  medicaments  were 
not  even  used  by  men,  but  became  the  portion  of 
moths,  worms,  spiders,  and  flies,  and  were  lost  in 
the  midst  of  dust  and  mould  in  dark  presses  and 
remote  corners. 

Fearing  this  fate,  some,  as  soon  as  they  had 
prepared  their  theriac  (some,  indeed,  before  they  had 
begun  to  prepare  it),  ran  to  their  neighbours  asking 
them  for  prefaces,  verses,  anagrams ;  they  instantly 
searched  for  patrons,  who  should  lend  their  names 
and  purses  to  the  new  preparations ;  they  instantly 
wrote  the  title  and  inscription  in  the  most  ornate 
fashion ;  they  instantly  embellished  the  divers 
figures  and  engravings  with  curling  flowers ;  also 
they  themselves  carried  them  among  the  people, 
1  This,  of  course,  refers  to  the  binding  and  lettering  of  books. 


124  THE   LABYRINTH   OF  THE  WORLD 

and,  so  to  speak,  thrust  them  even  on  those  who 
were  reluctant  to  receive  them.  But  I  saw  that 
this  also  availed  not,  for  everywhere  the  market 
was  overstocked.  And  I  pitied  some  who,  although 
they  could  have  enjoyed  simple  quiet,  yet  gave 
themselves  to  this  quackery  without  any  necessity 
or  use,  and,  indeed,  at  the  risk  of  their  good  name, 
and  to  the  harm  of  their  neighbours.  But  when  I 
gave  news  of  this  I  earned  but  hatred,  as  if  I  had 
injured  the  common  welfare.  I  am  silent  as  to 
how  some  prepared  these  their  electuaries  out  of 
materials  that  were  plainly  poisonous,  so  that  as 
many  poisons  as  medicaments  were  sold ;  and 
unwillingly  did  I  bear  such  a  misdeed,  but  there 
was  no  one  who  could  have  set  matters  right. 

{Discord  and  Strife^ 

10.  Then  we  again  enter  the  market-place  of  the 
learned,  and  behold,  there  were  quarrels,  strife, 
scuffles,  tumult  among  them.  Rarely  was  there 
one  who  had  not  a  squabble  with  another  ;  for  not 
only  the  young  ones  (with  whom  it  could  be  im- 
puted to  the  insolence  of  undeveloped  youth),  but 
even  the  old  men  plundered  one  another.  For  the 
wiser  one  considered  himself,  or  was  by  others  held 
to  be,  the  more  he  began  to  quarrel  with  those 
around  him,  fought  and  hacked,  threw  and  shot  at 
them,  till  it  was  fearful  to  behold  ;  and  he  founded 
his  honour  and  glory  on  this.  And  I  said :  "  But  in 
the  name  of  dear  God,  what  is  this  ?  I  had 
thought,  and  this  was  it  promised  me  by  you,  that 


THE   LABYRINTH   OF   THE  WORLD  125 

this  was  the  most  peaceful  career."  The  inter- 
preter answered :  "  My  son,  thou  dost  not  under- 
stand this ;  these  men  only  sharpen  their  wits." 
"  What !  thou  sayest  they  sharpen  their  wits ! 
But  I  see  wounds,  and  blood,  and  wrath,  and 
murderous  hate  of  the  one  against  the  other.  Not 
even  among  the  class  of  traders  have  I  witnessed 
anything  similar."  "  No  doubt,"  he  said,  "  for  the 
arts  of  such  men  are  but  handicrafts,  and  are 
slavish,  while  those  of  the  others  are  free.  There- 
fore what  is  not  allowed  and  would  not  be  per- 
mitted to  them,  the  others  have  full  liberty  to  do." 
"  But  how  this  can  be  called  order,"  I  said,  "  I  know 
not."  It  is  true  that  apparently  their  arms 
seemed  by  no  means  terrible.  For  the  spears, 
swords,  and  daggers  with  which  they  hacked  and 
stabbed  one  another  were  of  leather,  and  they  held 
them  not  in  the  hand  but  in  the  mouth.  Their 
artillery  consisted  of  reeds  and  quills,  which  they 
loaded  with  powder  that  had  been  dissolved  in 
water,  and  they  then  threw  paper  bullets  at  each 
other.  Nothing  of  this,  say  I,  viewed  superficially, 
appeared  terrible  ;  but  when  I  saw  that  if  a  man 
was  even  slightly  struck  he  was  convulsed, 
screamed,  reeled,  fled,  it  was  easy  for  me  to  under- 
stand that  this  was  not  jesting,  but  veritable 
warfare.  Sometimes  many  pressed  one  hardly,  till 
everywhere  around  the  noise  of  swords  danged  in 
the  ears,  and  paper  bullets  fell  on  him  like  hail. 
Sometimes  a  man,  fighting  bravely,  defended  him- 
self and  dispersed  the  aggressors ;  another,  again, 
overcome  by  his  wounds,  fell  to  the  ground.     And 


126  THE  LABYRINTH  OF  THE  WORLD 

I  beheld  here  cruelty  unusual  elsewhere,  for  they 
spared  neither  the  wounded  nor  the  dead  ;  indeed, 
they  hacked  and  struck  all  the  more  unmercifully 
at  him  who  could  no  longer  defend  himself,  mostly 
endeavouring  to  show  their  valour  in  this  fashion. 
Some,  indeed,  dealt  with  each  other  in  a  more 
moderate  manner ;  but  these,  also,  were  not  free 
from  disputes  and  misunderstandings.  For  no 
sooner  had  one  given  out  an  opinion  than  another 
straightly  contradicted  it ;  they  disputed  even  as  to 
whether  snow  was  white  or  black,  fire  hot  or  cold. 

{Great  Confusion  among  the^n.) 

11.  Meanwhile,  some  interfered  in  these  disputes 
and  began  to  counsel  peace,  and  I  joined  these  men. 
It  was  also  said  that  all  disputes  would  now 
be  settled,  and  the  question  arose,  Who  was  to 
undertake  this  ?  The  answer  was  that  by  per- 
mission of  Queen  Wisdom,  the  wisest  of  all  classes 
were  to  be  selected,  and  power  given  unto  them— 
after  hearing  the  adverse  parties — to  discriminate 
among  the  divers  opinions  with  regard  to  all  things, 
and  to  proclaim  what  opinion  was  the  true  one. 
And  many  crowded  together  who  either  were  to  be 
or  wished  to  be  judges ;  of  those,  in  particular,  who 
had  had  dissensions  because  of  the  differences  of 
their  views,  a  large  number  assembled.  Among 
these  I  saw  Aristotle  with  Plato,  Cicero  with 
Sallustius,     Scotus  ^     with     Aquinas,  ^      Bartolus 

1  I.e.,  John  Duns  Scot. 

2  I.e.,  St.  Thomas  of  Aquinas. 


THE  LABYRINTH   OF  THE  WORLD  12/ 

with  Baldas,  Erasmus  with  the  men  of  the 
Sorbonne,  Ramus  and  Campanella  with  the  peri- 
patetics, Theophrastus  with  Galenus,  Hus,  Luther 
and  others  with  the  Pope  and  the  Jesuits, 
Brentius  ^  with  Beza,  Bodinus  ^  with  Wier,^ 
Sleidanus  *  with  Surius,  ^  Schmidlin  ^  with  the 
Calvinists,  Gomarus  with  Arminius,  the  Rosi- 
crucians  with  philosophasters,  ^  and  countless 
others.  When  the  mediators  ordered  them  to 
bring  forward  their  accusations  and  complaints  in 
writing,  and  compressed  into  as  few  words  as 
possible,  they  laid  down  such  piles  of  books  that 
six  thousand  years  would  not  have  been  sufficient 
to  examine  them  ;  and  they  asked  that  this  sum- 
mary of  their  views  should  for  the  time  be  ac- 
cepted, but  that  each  one  should  have  full  liberty, 
later,  when  the  necessity  showed  itself,  to  more  fully 
explain  and  expound  his  views.  And  they  began 
to  look  at  these  books,  and  as  soon  as  a  man  began 
to   look   at   one  of  them  he  became,  as  it  were. 


1  John  Brentius  or  Brenz,  was  one  of  the  German 
Church  Reformers  of  the  sixteenth  century. 

"  John  Bodinus,  a  French  writer  of  the  sixteenth  century. 

3  Josef  Wier,  born  1515,  was  a  celebrated  physician  and 
writer,  noted  for  his  controversies  with  Bodin. 

*  John  Sleidanus,  whose  real  name  was  Philipson,  was  an 
historian  of  the  sixteenth  century. 

2  Lawrence  Surius,  born  at  Lubeck  in  1522,  of  Protestant 
parents,  became  a  Roman  Catholic,  and  was  the  author  of 
theological  works  that  were  celebrated  at  the  time 
Komensky  wrote. 

^  Jacob  Schmidlin,  born  1528  at  Weiblingen,  was  a  note- 
worthy Protestant  theologian. 
''  I.e.,  false  philosophers. 


128  THE   LABYRINTH   OF  THE  WORLD 

intoxicated,  and  attempted  to  defend  it.i  Among 
the  arbitrators  and  mediators  also  great  dis- 
sension began,  for  one  man  maintained  this  opinion, 
another  that  one.  And  having  thus  settled 
nothing,  they  dispersed,  and  the  learned  men 
again  returned  to  their  quarrels ;  and  this  grieved 
me  unto  tears. 

1  I.e.,  its  contents. 


CHAPTER  XI 

THE  PILGRIM  COMES  AMONG  THE  PHILOSOPHERS 
PUBLICLY 

Then  my  interpreter  said :  "  Now  I  will  lead  you 

among  the  philosophers,  whose  work  it  is  to  remedy 

the  deficiencies  of  men,  and  to  show  wherein  true 

wisdom  consisteth."     Then  I  said :  "  Here  at  least 

I  shall,  thank  God,  learn  something  certain."     He 

said:  "Assuredly,  for  these  are  men  who  know  the 

truth   of    everything  ;    without    their   knowledge 

neither  does  heaven  do   anything  nor  the  abyss 

conceal  anything ;  they  nobly  guide  the  lives  of 

men  to  virtue ;   they  enlighten    communities  and 

lands.     They  have  God  for  a  friend,  and  by  means 

of  their  wisdom  penetrate  His  mysteries."     "Let 

us  go,"  I  said ;  "  let  us  go  among  them  as  soon  as 

possible."     But  when  he  led  me  there,  and  I  saw  a 

large  number  of  old  men  and  their  wondrous  follies, 

I  was  amazed.     There  I  beheld  Bion  sitting  down 

quietly  ;    there    Anacharsis   walked    to    and    fro, 

Thales  flew,  Hesiod  ploughed,  Plato  hunted  in  the 

skies   for   ideas.    Homer   sang,  Aristotle   disputed, 

Pythagoras  was  silent,  Epimenides  slept,  Archimedes 
129  I 


130  THE   LABYRINTH   OF  THE  WORLD 

moved  the  earth,^  Solon  wrote  laws  and  Galen 
prescriptions,  Euclid  measured  the  hall,  Kleobulus 
inquired  into  the  future,  Periander  measured  out 
their  duties  to  men,  Pittacus  warred,  Bias  begged, 
Epictetus  served,  Seneca  praised  poverty  while 
surrounded  by  tons  of  gold,  Socrates  informed 
everyone  that  he  knew  nothing ;  Xenophon,  on  the 
contrary,  promised  to  teach  everyone  everything ; 
Diogenes,  peeping  out  of  a  tub,  insulted  all  who 
passed  by ;  Timon  cursed  all,  Democritus  laughed 
at  all  this ;  Heraclitus,  on  the  other  hand,  cried ; 
Zeno  fasted,  Epicure  feasted ;  Anaxarchus  said 
that  all  things  were  nothing  in  reality,  but  only 
appeared  to  exist.  Of  other  little  philosophers 
there  were  many,  and  each  one  endeavoured  to 
prove  something  particular ;  and  I  did  not  remember 
everything,  nor  do  I  wish  to  be  reminded  of  it  all. 
Pondering  over  this,  I  said :  "  These,  then,  are  the 
wise  men,  the  lights  of  the  world.  Alas,  alas !  I 
had  hoped  for  other  things ;  here,  as  peasants  in  a 
tavern,  each  one  screams,  and  each  one  differently.'' 
The  interpreter  said  to  me  :  "  Thou  art  a  fool ;  thou 
dost  not  understand  these  mysteries."  Then  behold, 
some  one  stepped  up  to  us,  also  in  the  garb  of  a 
philosopher  (he  was  called  Paul  of  Tarsus)  and  he 
said  into  mine  ear:  "If  anyone  thinks  himself 
wise  in  this  world,  let  him  first  be  simple,  so  that 
he  may  become  wise.  Assuredly  the  wisdom  of 
this  world  is  folly  before  God.     For  it  is  written : 

1  An  obvious  allusion  to  Archimedes'  well-known  remark 
to  Hiero,  which  in  the  Latin  version  runs  thus  :  "  Da  mihi 
punctum  et  terram  movebo." 


THE  LABYRINTH  OF  THE  WORLD  131 

'  The  Lord  knoweth  the  thoughts  of  the  wise  that 
they  are  vain  ' "  (1.  Cor.  chap,  iii.,  verse  20).  But 
as  I  saw  from  this  speech  that  it  agreed  with  what 
my  eyes  and  ears  saw  and  heard,  I  willingly 
acquiesced  in  this,  and  "  Let  us  go  elsewhere,"  I  said. 
My  interpreter  then  blamed  my  folly,  for  that, 
though  able  to  learn  something  from  these  wise  men, 
I  yet  fled  them.  None  the  less  I  silently  went  my 
way. 

(  Tke  Pilgrim  comes  among  the  Grammarians?) 

2.  And  we  entered  into  a  lecture-room  which, 
behold,  was  full  of  men,  young  and  old,  who  with 
pencils  drew  letters,  lines  and  points ;  and  if  one 
wrote  down  a  thing  or  pronounced  it  differently 
from  another,  they  either  derided  one  another  or 
quarrelled.  Then  they  placed  words  on  the  walls, 
and  disputed  about  them  as  to  which  one  should 
precede  the  other;  and  then  they  composed,  disposed, 
and  transplaced  them  in  various  fashions.  And 
wondering  at  this,  and  seeing  no  meaning  in  it, 
I  said :  "  These  are  childish  things ;  let  us  go 
elsewhere." 

{Among  the  Rhetoricians^ 

3.  We  then  came  to  another  hall,  where,  behold, 
many  stood  holding  brushes,  and  they  discussed  as 
to  how  words  either  written  or  spoken  into  the  air 
could  be  coloured  green,  red,  black,  white,  or  what- 
ever colour  a  man  might  wish.     And  I  asked  what 


132  THE   LABYRINTH   OF   THE   WORLD 

was  the  purpose  of  this.  I  was  told  in  answer 
that  it  was  done  that  the  brains  of  the  listeners 
might  be  coloured  in  this  fashion  or  that.  I  again 
said :  *'  Is  it  for  portraying  truth  or  lies  that  they 
use  these  colours  ?  "  The  interpreter  answers  :  "  It 
is  as  it  happens."  "  Then  there  is  here  as  much 
falsehood  and  vanity  as  truth  and  profit,"  say  I ; 
and  I  go  from  there. 

{Among  the  Poets.) 

4.  Then  we  arrive  elsewhere,  and  behold,  here 
was  a  troop  of  agile  young  men  who  were  weighing 
syllables  on  balances,  and  measuring  them  by  the 
span,  rejoicing  meanwhile,  and  skipping  round 
them.  And  I  marvelled  what  this  was,  and  the 
interpreter  said  to  me  :  "  Of  all  the  arts  that  spring 
from  letters,  none  is  more  skilful  or  gayer  than 
this."  "  And  what,  then,  is  it  ? "  quoth  I.  He 
answered :  "  That  which  cannot  be  said  in  simple 
speech  can  be  expressed  in  these  their  compositions." 
But  seeing  that  those  who  were  learning  this  art  of 
composing  words  looked  into  certain  books,  I  look 
also,  and  see  names  such  as  "  De  Culice,"  "  De 
Passere,"  "De  Lesbia,"  "  De  Priapo,"  "De  Arte 
Armandi,"  "Metamorphoses,"  "Encomia,"  "Satyrse," 
and  generally  farces,  poems,  love  passages,  and 
amatory  trifling  of  every  sort.  Then  was  I  again 
diso-usted  with  the  whole  matter ;  particularly 
when  I  saw  that  whoever  flattered  these  measurers 
of  syllables,  him  they  endeavoured  in  every  fashion 
to  further.     But  if  one  was  not  agreeable  to  them, 


THE   LABYRINTH   OF  THE  WORLD  1 33 

at  him  they  threw  sneers  from  all  directions,  so 
that  they  used  their  art  only  either  to  flatter  or  to 
sting.  Having  now  remarked  what  passionate  folk 
they  were,  I  gladly  turned  away  from  them. 

{Among  til e  Logicians.) 

5.  Then  proceeding  onward,  we  enter  another 
building  where  they  manufactured  and  sold  spy- 
glasses. I  asked  :  "  What  is  this  ? "  The  answer 
was  that  these  were  ''Notiones  secundae,"  and  that 
he  who  had  them  perceived  everything,  not  super- 
ficially only,  but  also  to  the  innermost  core ;  parti- 
cularly one  man  could  see  into  the  brain  of  another 
and  sift  his  mind.  And  many  came  forward  and 
purchased  these  glasses,  and  masters  taught  them 
how  to  fasten  them  on,  and,  if  necessary,  how  to 
turn  them.  The  masters,  then,  who  made  them 
were  peculiar  in  this,  that  they  had  their  work- 
shops in  remote  corners.  But  they  did  not  make 
them  uniform ;  one  made  small,  another  large  ones, 
one  round,  the  other  square  ones,  and  each  one 
praised  his  own  wares  and  enticed  the  buyers,  and 
they  quarrelled  implacably,  and  pelted  one  another. 
Some  purchased  glasses  from  all  the  dealers  and 
placed  them  on  their  noses ;  others  chose  only  one 
and  fixed  it  on.  Then  some  said  that  they  3^et 
could  not  see  far ;  others  said  they  could  see,  and 
showed  each  other  their  innermost  brain  and 
intellect.  But  I  saw  that  of  these  not  a  few,  when 
the}^  began  to  step  forward,  fell  over  stones  and 
blocks   or  into   pits    (of  such   things,  as   I   have 


134  THE  LABYRINTH  OF  THE  WORLD 

already  said,  there  were  many).  And  I  asked :  "How, 
then,  is  it  that  though  everything  can  be  seen 
through  these  spectacles,  they  yet  do  not  avoid 
such  shocks  ?  "  It  was  answered  me  that  this  was 
the  fault,  not  of  the  spectacles,  but  of  those  who 
knew  not  how  to  use  them.  The  masters  then 
said  it  was  not  sufficient  to  have  the  spectacles  of 
dialectics,  but  that  the  view  must  also  be  cleared 
by  a  clear  eye-salve  composed  of  physics  and 
mathematics ;  therefore  should  these  proceed  to 
other  lecture-rooms  and  strengthen  their  eyesight. 
And  I  to  my  guides :  "  Let  us  also  go  there."  But  I 
did  not  succeed  in  this  before,  induced  by  Searchall, 
I  had  procured  and  fastened  on  some  of  these 
spectacles.  And  it  seemed  to  me  that  it  was  true 
that  I  saw  somewhat  more,  and  that  some  things 
could  be  viewed  in  divers  fashions.  But  I  continu- 
ally insisted  that  we  should  proceed  so  that  I  might 
try  the  eye-salve  of  which  they  spoke. 

{Among  the  Naiui^al  Philosophers?) 

6.  And  we  proceeded,  and  they  led  me  to  a 
square,  in  the  middle  of  which  I  see  a  large  wide- 
spreading  tree  on  which  grew  sundry  leaves  and 
sundry  fruits  (all,  as  it  were,  in  the  shell) ;  they 
told  me  that  this  was  Nature.  Bound  it  there  was 
a  crowd  of  philosophers  examining  it,  and  expound- 
ing to  one  another  how  each  of  the  branches,  leaves, 
and  fruits  should  be  named.  And  I  said  :  "  I  hear 
that  these  men  learn  how  to  name  things,  but  that 
they  comprehend  Nature  I  do  not  as  yet  see."     The 


THE   LABYRINTH   OF  THE   WORLD  1 35 

interpreter  answered  me :  "  Not  everyone  can  be 
able  to  do  that;  but  look  at  these."  And  I  saw 
some  who  broke  off  branches,  unrolled  the  leaves 
and  fruit,  and  when  they  came  to  the  nuts,  gnawed 
at  them  till  their  teeth  shook ;  but  they  said  that 
they  thus  broke  the  shells,  and,  picking  them  up, 
boasted  that  they  had  obtained  the  kernel;  and 
they  showed  it  secretly  to  some,  but  only  to  few. 
But  taking  a  careful  view  of  them,  I  saw  clearly 
that  they  had,  indeed,  broken  and  crushed  the  out- 
ward rind  and  bark,  but  that  the  hardest  shell  in 
which  the  kernel  lay  embedded  was  intact.  Then 
seeing  here  also  vain  ostentation  and  idle  striving 
(for  some,  indeed,  stared  till  their  eyes  pained  them, 
and  gnawed  till  they  broke  their  teeth),  I  proposed 
that  we  should  go  elsewhere. 

{Among  the  Metaphysicians —  Unum  verum  bonum. — 
P.  Ramus.Y 

7.  Then  we  enter  another  hall,  and  behold  here, 
these  philosophical  gentlemen — having  before  them 
cows,  donkeys,  wolves,  serpents,  and  various  wild 
animals,  birds  and  reptiles,  as  well  as  wood,  stones, 
water,  fire,  clouds,  stars  and  planets,  and  even 
angels — disputed  as  to  how  each  creature  could  be 
deprived  of  that  which  distinguished  it  from  the 
others,  so  that  all  should  become  similar ;  and  they 

1  Ramus  or  La  Ramee,  the  well-known  French  philosopher, 
born  1515,  killed  in  Paris  on  St.  Bartholomew's  Day  (1572). 
Komensky  greatly  valued  his  writings,  as  being  opposed  to 
the  teaching  of  Aristotle. 


136  THE   LABYRINTH   OF  THE  WORLD 

took  from  them  first  the  shape,  then  the  material, 
at  last  all  accessories,  so  that  at  last  the  mere  ens 
remained.  And  then  they  disputed  as  to  whether 
all  things  were  one  and  the  same,  whether  all 
things  are  verily  that  which  they  are ;  and  they 
asked  each  other  more  questions  such  as  these. 
Noticing  this,  some  began  to  wonder,  and  to  tell 
how  high  human  wit  had  risen,  so  that  it  was  able 
to  surpass  all  creatures,  and  to  divest  all  corporal 
things  of  their  corporality.  At  last  I  also  began  to 
delight  in  these  subtleties.  But  then,  one  rising 
up  declared  that  such  things  were  mere  phantasies, 
and  they  should  desist  from  them.  And  he  drew 
some  away  with  him  ;  but  others,  again,  arose  and 
condemned  him  as  a  heretic,  saying  that  he 
separated  men  from  philosophy,  which  is  the  highest 
knowledge,  and,  as  it  were,  the  head  "  artium." 
And  after  listening  sufficiently  to  these  disputes, 
I  went  away  from  this  spot. 

{Among  the  Arithmeticians^ 

8.  And  proceeding  on  our  way,  we  come  among 
some  who  dwelt  in  a  hall  full  of  ciphers,  and 
shifted  them  carefully.  Some  took  a  few  from  the 
lot  and  placed  them  differently ;  others,  again, 
collected  these  separate  portions  into  one  ;  others, 
again,  divided  them  and  spread  them  out,  so  that  I 
wondered  at  this  their  work.  Meanwhile,  they 
said  that  in  all  philosophy  there  was  no  knowledge 
more  certain  than  theirs.  Here,  they  said,  there 
could   be   no   mistakes,  no  errors,  no  superfluity. 


THE   LABYRINTH   OF  THE  WORLD  1 37 

"  What,  then,  is  the  purpose  of  this  science  ? "  1 
said.  They,  wondering  at  my  stupidity,  began  one 
after  the  other  to  tell  me  marvellous  tales.  One 
said  he  could  tell  me  how  many  geese  were  flying 
in  a  flock  without  counting  them  ;  another  said 
he  could  tell  in  how  many  hours  a  cistern,  flowing- 
out  through  five  pipes,  would  empty  itself.  A  third 
man  said  he  could  tell  me  how  many  "  groschen  " 
I  had  in  my  pouch  without  looking  at  it,  and  so 
forth.  Then  at  last  one  appeared  who  undertook 
to  count  the  sands  of  the  sea,  and  immediately 
wrote  a  book  about  this  (Archimedes).  Another, 
following  his  example  (but  endeavouring  to  show 
more  subtlety),  busied  himself  with  counting  the 
atoms  of  dust  that  fly  in  the  sun  (Euclid).  And  I 
was  amazed  ;  and  they,  trying  to  assist  me  in 
understanding  this,  said  these  men  had  laws  called 
"  regulse  trium,  societatis,  alligationis,  falsi."  These 
things  I  but  dimly  understood.  But  when  they 
wanted  to  teach  me  the  deepest  of  all,  which  was 
called  Algebra  or  Cossa,^  I  saw  such  a  heap  of 
weird  and  crooked  writings  that  giddiness  nearly 
overcame  me,  and  shutting  my  eyes,  I  begged  that 
I  might  be  led  elsewhere. 

{Ainong  the  Geometricians^ 

9.  And  we  come  to  another  lecture-room,  over 
which  was  written,   ''  Oy^et?   ay6a)^i6Tp>;TO?   ela-LTw!^ 

1  From  the  Italian  word  "  cosa,"  which  the  Italian  mathe- 
maticians of  the  sixteenth  century  used  to  designate  the 
unknown  quantity. 


1 38  THE  LABYRINTH  OF  THE  WORLD 

and  stopping,  I  said :  "  Shall  we  be  allowed  to  enter 
here,  for  they  admit  only  geometricians  ? "  "  Go 
on,  none  the  less,"  said  Impudence,  and  we  entered  ; 
and  behold,  there  were  many  there  who  drew  lines, 
hooks,  crosses,  circles,  squares,  and  points,  each  one 
quietly  and  apart  from  the  others.  Then  one 
walked  up  to  another,  and  showed  what  he  had 
drawn.  One  said  that  it  should  be  different,  and 
another  that  it  was  well  done ;  and  they  disputed 
about  this.  Bat  if  one  found  some  new  line  or 
hook,  he  exulted  with  joy,  and  calling  the  others 
together,  showed  it  them.  These  then  wondered, 
turned  their  fingers  and  heads  round,  and  each 
returning  to  his  own  corner  endeavoured  to  fashion 
something  similar.  One  succeeded,  but  another 
did  not,  so  that  the  whole  hall,  the  floor,  the  walls, 
and  the  ceiling  were  full  of  lines,  and  they  did  not 
allow  anyone  to  tread  on  them  or  to  touch  them. 

{Prcecipud  apud  geometras  controversia  de  quadrando 
circulo,    John  Scaliger  ^ — John  ClaviusP) 

10.  Those  who  were  the  most  learned  among 
them  assembled  in  the  middle  of  the  hall  and  strove 
at  something  with  great  labour ;  and  then  I  saw 
that  all  the  others  waited  with  open  mouths ;  and 
there  was  much  talk  as  to  this  being  more  won- 

1  Besides  his  better-known  philological  work,  John  Justus 
Scaliger  studied  mathematics  and  algebra. 

^Clavius— a  Jesuit — was  famous  as  a  mathematician  and 
astronomer.  He  was  consulted  by  Pope  Gregory  XIII., 
when  that  pope  established  the  calendar  that  bears  his  name. 


THE  LABYRINTH  OF  THE  WORLD  1 39 

drous  than  any  subtlety  in  the  whole  world  ;  were 
it  but  discovered,  they  said,  nothing  would  any 
longer  be  impossible.  Now  I,  desirous  to  know 
what  this  was,  stepped  up  to  them  and  saw  that 
they  had  between  them  a  circle,  and  the  question 
was  how  a  square  could  be  fashioned  out  of  it. 
And  when  they  had  striven  at  this  with  inexpres- 
sible labour,  they  again  stepped  apart,  advising 
one  another  to  meditate  further  on  the  matter. 
Then,  after  a  short  while,  one  suddenly  jumped  up, 
crying :  "  I  have  ;  I  have  discovered  the  mystery  ; 
I  have  ! "  And  they  all  crowded  round  him,  hasten- 
ing to  see  and  to  wonder.  And  he  carried  a  large 
book  in  folio,  which  he  showed  them ;  and  there 
were  cries  and  exulting,  such  as  is  usual  after  a 
victory.  But  another  man  soon  stopped  these 
rejoicings.  He  cried  out  as  largely  as  his  voice  did 
permit,  that  they  should  not  allow  themselves  to 
be  deceived,  and  that  what  was  shown  them  was 
not  a  square.  He  then  placed  a  yet  larger  book 
before  them,  turned  all  the  supposed  squares  again 
into  circles,  and  mightily  strove  to  prove  that  it 
was  impossible  for  any  man  to  carry  out  what  the 
other  man  had  attempted.  Then  all  hung  down 
their  heads,  and  returned  to  their  lines  and  to  their 
books. 

{Among  the  Land  Surveyors?) 

11.  We  then  come  to  another  hall,  where  they 
sold  fingers,  spans,  yards,  fathoms,  scales,  measures, 
levers,  cranes,  vices,  and  other  such  instruments ; 


140  THE   LABYRINTH   OF   THE  WORLD 

and  the  place  was  full  of  those  who  measured  and 
weighed.  Others,  again,  measured  the  hall  itself; 
and  almost  everyone  measured  it  differently.  Then 
they  quarrelled  and  measured  afresh.  Some 
measured  a  shadow,  as  to  its  length,  width,  and 
breadth  ;  others  also  weighed  it  in  a  balance.  They 
said  generally  that  there  was  nothing  in  this  world 
nor  out  of  it  which  they  were  unable  to  measure 
rightly.  But  having  watched  this  their  craft  for 
some  time,  I  observed  that  there  was  more  boasting 
than  use.  Therefore,  shaking  my  head,  I  proceeded 
elsewhere. 

{Amon^  the  Musicians.) 

12.  And  we  come  to  another  chamber  which,  as  I 
perceive,  was  full  of  music  and  song,  and  strum- 
ming, and  the  sound  of  divers  instruments ;  and 
there  were  some  who  stood  around,  who  looked 
from  above,  from  below,  and  inclined  their  ears, 
wishing  to  discover  what  the  sound  was,  where  it 
was,  whence  and  whereto  it  came,  why  it  was 
sometimes  in  tune  and  sometimes  not.  Some  said 
that  they  already  knew  this,  and  they  rejoiced, 
saying  that  it  was  something  divine,  and  a  mystery 
greater  than  all  mysteries ;  therefore  they  drew 
these  things  asunder,  placed  them  together,  and 
then  transposed  them  with  great  pleasure  and  re- 
joicing. But  in  this  but  one  of  a  thousand  was 
successful ;  the  otliers  merely  looked  on.  Then  if 
one  attempted  to  employ  his  hands  also  at  such 
endeavours,   then   all   creaked   and   scraped ;   and 


THE   LABYRINTH   OF   THE  WORLD  141 

this  befell  me  also.  Then  when  I  saw  that  some 
who  appeared  to  be  men  of  value  held  all  this  to 
be  but  toying  and  waste  of  time,  I  went  elsewhere. 

{Among  the  Astronomers?^ 

13.  Then  Impudence  led  me  up  some  steps  to 
what  appeared  a  gallery.  There  I  saw  a  crowd  of 
men  who  were  making  ladders,  and  setting  them 
up  unto  the  sky;  they  then  crawled  up  and 
caught  at  the  stars,  and  spread  over  them  strings, 
levels,  rulers,  weights  and  compasses  ;  and  they 
measured  their  courses.  Then  some,  sitting  down, 
wrote  rules  concerning  such  matters  as  to  where, 
and  when,  and  how  stars  must  meet  or  diverge. 
And  I  wondered  at  the  boldness  of  these  people 
who  dared  thus  to  raise  themselves,  and  to  give 
orders  to  the  stars ;  then,  finding  taste  in  this 
noble  science,  I  also  began  strenuously  to  catch 
at  the  stars.  Bat  when  I  bad  but  slightly  busied 
myself  with  such  endeavours,  I  clearly  saw  that 
the  stars  by  no  means  danced  in  accordance  with 
the  fiddles^  of  these  men.  They  indeed  remarked 
this  themselves,  and  named  the  "  anomalitatem 
coeli  "  as  the  cause  of  the  evil.  They  endeavoured 
to  place  the  stars  in  order ;  now  this  way,  now 
that.  They  even  changed  their  places,  tossing 
some  downward  toward  the  earth,  while  they 
raised  others  upward.  Generally,  they  thus  and 
by  other  means  imagined  "  Hypotheses,"  but 
nothing  verily  seemed  to  avail. 

^  A  proverbial  expression  in  Bohemia. 


142  THE  LABYRINTH   OF  THE   WORLD 

{Among  the  Astrologers.) 

14.  Then  some  no  longer  climbed  thus  upward  ; 
rather  did  they,  gazing  from  below,  study  what 
the  constellations  were.  They  then  arranged  tri- 
angles, quadrangles,  hexagons,  conjunctions,  opposi- 
tions, and  other  aspects ;  ^  by  means  of  these  they 
predicted,  either  publicly  to  the  world  or  privately 
to  certain  persons,  fortune  or  misfortune ;  wrote 
prognostics,  and  distributed  them  among  the  people. 
Hence  sometimes  fear  and  terror  arose  among  the 
people,  sometimes  gaiety;  for  some  heeded  them 
not,  threw  the  prognostics  into  a  corner,  mocked  the 
astrologers,  saying  that  even  without  prognostics 
one  could  eat  enough,  drink  enough,  sleep  enough. 
But  it  did  not  seem  to  me  fitting  to  heed  so  one- 
sided a  judgment,  if  but  the  art  itself  was  a  true 
one.  But  the  more  I  watched  them,  the  less  cer- 
tainty did  I  perceive.  If  one  prediction  came  true, 
five  again  proved  false.  Understanding  now  that, 
even  without  stars,  guessing  is  easy,  and  that 
guessing  rightly  obtains  praise,  and  that  guess- 
ing wrongly  is  excused,  I  considered  it  vain  to 
be  delayed  by  such  matters. 

{Among  the  Historians.) 

15.  And  we  enter  yet  another  square,  where, 
behold,   I   see   something   new.     For   there   stood 

■>  Terms  of  mediseval  astrology.  The  relative  positions  of 
the  planets,  the  sun,  and  the  moon  in  the  zodiac  were  called 
aspects,  and  it  was  believed  that  the  fates  of  men  could  be 
ascertained  through  them. 


THE   LABYRINTH   OF  THE  WORLD  I43 

here  some  who  had  certain  curved,  bent  trum- 
pets ;  one  end  of  these  they  pressed  over  their 
eyes,  while  they  placed  the  other  across  their 
shoulders  on  to  their  backs.  When  I  asked  what 
this  was,  the  interpreter  said  that  these  things 
were  eye-glasses,  with  which  one  could  see  behind 
one's  back.  "  For/'  quoth  he,  "  one  who  wishes  to 
be  a  man  must  see  not  only  that  which  is  before 
his  feet,  but  he  must  heed  also  that  which  is  passed 
and  is  behind  his  back,  so  that  he  may  from  the 
past  learn  the  present  and  the  future."  And  I, 
thinking  that  this  was  a  new  thing  (for  assuredly 
I  knew  not  before  of  such  crooked  eye-glasses), 
begged  one  of  the  men  to  lend  me  his  instru- 
ment for  a  short  time  that  I  might  gaze  through 
it ;  and  some  gave  them  to  me,  and  oh,  monstrous 
thing !  through  each  one  the  view  was  different. 
Through  one  something  appeared  distant,  through 
another  the  same  thing  appeared  close ;  through 
one  it  appeared  in  this,  through  another  in  that, 
colour ;  again,  through  a  third  this  thing  appeared 
not  at  all.  Thus]  did  I  ascertain  that  there  was 
nothing  here  that  I  could  rely  on  ;  nor  was  it 
certain  that  anything  was  really  as  it  appeared, 
and  not  coloured  before  the  eyes  according  to  the 
fashion  in  which  the  eye-glasses  were  fitted  on. 
But  I  saw  that  each  one  of  these  men  trusted  his 
own  instrument  thoroughly ;  thence  arose  much 
dispute  on  many  matters,  and  this  pleased  me 
not 


144  THE   LABYRINTH   OF  THE  WORLD 

{Among  the  Moralists  and  Politicians^ 

16.  When  they  now  begin  to  lead  me  elsewhere, 
I  ask :  "  Will  there  not  soon  be  an  end  of  all  these 
learned  men ;  for  already  I  feel  weary  and  anxious 
from  moving  about  among  them."  "  The  best 
yet  remaineth,"  said  Impudence.  And  we  enter 
a  certain  hall  that  was  full  of  pictures;  those 
on  one  side  were  pretty  and  very  delightful,  but 
those  on  the  other  side  of  the  hall  were  ugly  and 
misshapen.  Philosophers  walked  round  the  pic- 
tures, not  only  looking  at  them,  but  also,  by  means 
of  colours,  adding  to  the  beauty  of  some  and  to  the 
ugliness  of  others.  And  I  asked,  "  What  is  this  ?  " 
The  interpreter  answered :  "  Dost  thou  then  not 
see  the  inscriptions  on  their  foreheads  ? "  And  lead- 
ing me  nearer  he  showed  me  inscriptions,  such  as 
Fortitudo,  Temperantia,  Justitia,  Concordia,  Eeg- 
num,  and  so  forth ;  and  on  the  other  side,  Superbia, 
Gula,  Libido,  Discordia,  Tyrannis,  and  so  forth. 
The  philosophers  then  begged  and  beseeched  all 
who  came  near  them  to  love  the  pretty  pictures  and 
to  hate  the  ugly  ones ;  and  they  praised  the  ones  as 
much  as  they  could,  while  they  abused  and  blamed 
the  others  as  much  as  they  could.  This  pleased 
me  well,  and  I  said :  "  Now  do  I  here,  at  least,  lind 
some  who  have  wrought  something  that  is  worthy 
of  the  race  of  men."  But  meanwhile,  I  perceive 
that  these  dear  admonishers  took  no  greater  interest 
in  the  beautiful  pictures  than  in  the  others,  and, 
indeed,  feared  them  less  than  they  did  the  beautiful 


THE   LABYRINTH  OF  THE   WORLD  I45 

ones  ;  some,  indeed,  approached  the  ugly  ones  with 
great  pleasure,  and  others  beholding  this,  also  turned 
towards  them,  and  began  to  trifle  and  make  merry 
with  these  monsters.  And  I  said,  with  wrath: 
"  Here,  then,  I  see  that  folk  (as  ^sop's  wolf  said) 
say  one  thing  and  do  another ;  what  their  mouth 
praises,  from  that  their  mind  flies ;  and  that  which 
their  tongue  abhors,  to  that  their  heart  inclines." 
"  I  presume,  then,  that  thou  seekest  angels  among 
men,"  said  the  interpreter  chidingly.  "  Will  any- 
thing, then,  anywhere  please  thee  ?  Everywhere 
thou  findest  but  wrong."  Then  I  was  silent  and 
hung  down  my  head,  particularly  as  I  saw  that  all 
the  others  also,  who  perceived  that  I  watched  them, 
gazed  at  me  with  disfavour.  And  leaving  them 
there,  I  went  outside. 


CHAPTER  XII 

THE  PILGRIM  STUDIES  ALCHEMY 

And  Impudence  said :  "  Now  at  least  come  here  ; 
I  will  lead  thee  there  where  can  be  found  the 
summit  of  human  wit,  and  such  delightful  labours 
that  he  who  once  applies  himself  to  it  cannot 
abandon  it  as  long  as  he  lives,  because  of  the  noble 
pleasure  that  it  gives  to  the  mind."  And  I  begged 
him  not  to  tarry,  but  to  directly  show  this  to  me. 
And  then  he  led  me  into  what  appeared  to  be  a 
cellar ;  and  behold,  there  were  there  several  rows 
of  hearths,  small  ovens,  kettles,  and  divers  glass- 
work,  so  that  everything  glittered ;  men  hurried 
about  carrying  brushwood  and  spreading  it  out ; 
then  they  blew  on  it,  lighted  it,  and  then  again 
extinguished  it,  pouring  out  some  substance  and 
mixing  it  in  various  fashions.  And  I  asked : 
"  Who  are  these  men,  and  what  are  they  doing  ?  '* 
Impudence  answered :  "  They  are  the  most  subtle 
philosophers,  who  accomplish  that  which  the 
heavenly  sun,  with  its  heat,  cannot  in  many  years 
effect  in  the  bowels  of  the  earth ;  that  is,  to  raise 
divers  metals  to  their  highest  degree — to  wit,  to 
gold."  "But  wherefore  is  this?"  I  said;  " for  surely 
more  iron  and  other  metal  is  used  than  gold  ?  ** 
146 


THE  LABYRINTH  OF  THE  WORLD  147 

"  What  a  dolt  thou  art ! "  he  said  ;  "  for  gold  is  the 
most  precious  metal;  he  who  has  it  fears  not 
poverty. 

(Lapis  Philosophicus^ 

2.  "Besides  this,  the  substance  which  changes 
metals  into  gold  has  other  wondrous  powers ;  that 
one  also  that  it  preserves  bodily  health  in  its 
wholeness  up  to  death,  and  does  not  admit  death 
(except  after  two  or  three  hundred  years).  Indeed, 
he  who  would  know  how  to  use  this  substance 
could  make  himself  immortal.  For  this  lapis  is 
nothing  other  than  the  seed  of  life,  the  essence  and 
extract  of  the  whole  world,  out  of  which  animals, 
plants,  metals,  and  the  elements  themselves  take 
their  being."  And  I  was  afeard,  hearing  such 
wondrous  things,  and  "These,  then,  are  immortal?" 
I  said.  "  Not  all  succeed  in  finding  this  substance  ; 
and  those  also  who  obtain  it  do  not  always  know 
how  to  deal  with  it  fitly."  "  I  should  endeavour," 
said  I,  "if  I  had  this  stone,  to  use  it  in  such  a 
fashion  that  death  could  not  reach  me ;  and  I 
should  hope  to  have  enough  gold  for  myself  and 
others.  But  whence,  then,  do  they  take  this  stone  ?" 
He  answered  :  "  It  is  prepared  here."  "  In  these 
small  kettles  ?  "  I  said.     "  Yes." 

{The  Fortunes  of  Alchemists?) 

3.  Wishing  such  wishes,  I  thus  pursue  my  way, 
looking  at  everything,  at  what  was  done  and  how, 


148  THE  LABYRINTH  OF  THE  WORLD 

and  I  see  that  all  did  not  fare  equally.  One  left 
his  fire  too  cold,  and  the  substance  did  not  boil. 
Another  kept  it  too  hot,  then  his  implements  burst, 
and  something  evaporated.  The  man  then  said 
that  the  azoth  ^  had  escaped,  and  he  burst  into 
tears.  Another,  while  pouring  out  the  substance, 
spilt  some  of  it,  or  mixed  it  wrongly,  and  damaged 
his  eyes  by  the  smoke,  and  was  unable  to  observe 
the  calcination  and  the  clearing  of  the  substance  ; 
or  his  eyes  were  so  saturated  with  smoke 
that  before  he  had  sufficiently  rubbed  them 
the  azoth  had  flown  from  him.  Some  also  died 
from  inhaling  the  smoke.  And  there  were  many 
of  them  who  had  not  sufficient  coals  in  their  pouch ; 
these  had  to  run  to  others  to  borrow  some  ;  mean- 
while the  brew  grew  cold,  and  everything  came  to 
naught.  And  this  accident  was  here  very  frequent, 
almost  incessant.  For  though  they  admitted  no 
one  among  them  who  had  not  a  full  pouch,  yet 
each  man's  pouch  dried  up,  as  it  were,  so  quickly 
that  nothing  remained  in  it,  and  he  was  obliged 
either  to  stop  his  work  or  to  run  elsewhere  on 
borrowing  intent. 

4.  And  gazing  at  them,  I  said  :  "  Of  those  who 
work  here  in  vain  I  see  many,  but  I  see  no  one  who 
obtains  the  stone.  I  see,  indeed,  that  smelting  gold 
and  broiling  the  element  of  life,  these  men  squander 
and  dissolve  both.  But  where  are  these  with  their 
masses  of  gold  and  their  immortality  ? "  He 
answered  me  thus:  "This  knowledge  will  not  be 
revealed  to  thee,  nor  would  I  counsel  these  men  to 
^  I.e.,  nitrogen. 


THE  LABYRINTH  OF  THE  WORLD  I49 

do  so.  So  precious  a  thing  must  be  preserved  in 
secrecy.  For  if  one  of  the  great  of  the  world 
should  hear  of  such  a  man,  he  would  wish  to  seize 
him  and  make  him  a  prisoner  for  life.  Therefore 
must  these  men  be  silent." 

5.  Meanwhile,  I  see  that  some  of  those  who  had 
been  scorched  were  meeting  together  and  listening 
to  them.  I  hear  that  they  were  discussing  the 
failure  of  their  endeavours  among  themselves. 
One  laid  the  blame  on  the  philosophers,  saying  that 
they  taught  their  art  in  too  involved  a  fashion  ; 
another  complained  of  the  frailty  of  the  glass  im- 
plements ;  a  third  pointed  to  the  untimely  and 
unfavourable  aspect  ^  of  the  planets ;  a  fourth  was 
angry  because  of  the  earthly  and  dim  ingredients  in 
Mercury ;  -  a  fifth  complained  of  the  insufficient 
expenditure.  On  the  whole,  they  had  so  many 
excuses  that  they  knew  not  how  to  defend  their 
art.  I  saw  this.  And  then,  as  one  after  the  other 
went  out,  I  also  went  thence. 

'  See  note,  p.  137. 
-  /.«.,  quicksilver. 


CHAPTER  XIII 

THE     PILGRIM     BEHOLDS     THE     ROSICRUCIANS 

{Fmna  fraternitatis  Anno  1612,  La  tine  ac 
Germanice  edit  a.) 

And  then  immediately  I  hear  in  the  market-place 
the  sound  of  a  trumpet,  and  looking  back,  I  see  one 
who  was  riding  a  horse  and  calling  the  philosophers 
together.     And  when  these  crowded  round  him  in 
herds,  he  began  to  speak  to  them  in  fine  language 
of  the  insufficiency    of    all   free  arts   and   of  all 
philosophy ;  and  he  told   them  that  some  famous 
men  had,  impelled  by  God,  already  examined  these 
insufficiencies,  had  remedied  them,  and  had  raised 
the  wisdom  of  man  to  that  degree  which  it  had  in 
Paradise  before  the  fall  of  man.     To  make  gold,  he 
said,  was  one  of  the  smallest  of  their  hundred  feats, 
for  all  Nature  was  bared  and  revealed  to  them  ; 
they  were   able  to   give   to,   or   take   from,  each 
creature  whatever  shape  they  chose,  according  to 
their  pleasure  ;  he  further  said  that  they  knew  the 
languages  of  all  nations,  as  well  as  everything  that 
happened  on  the  whole  sphere  of  the  earth,  even  in 
the  new  world,  and  that  they  were  able  to  dis- 
course with  one  another  even  at  a  distance  of  a 
150 


THE  LABYRINTH  OF  THE  WORLD  151 

thousand  miles.  He  said  they  had  the  stone/  and 
could  by  means  of  it  entirely  heal  all  illnesses 
and  confer  long  life.  For  Hugo  Alverda,^  their 
prsepositus,  was  already  562  years  old,  and  his 
colleagues  were  not  much  younger.  And  though 
they  had  hidden  themselves  for  so  many  hundred 
years,  only  working — seven  of  them — at  the 
amendment  of  philosophy,  yet  would  they  now  no 
longer  hide  themselves,  as  they  had  already  brought 
everything  to  perfection  ;  and  besides  this,  because 
they  knew  that  a  reformation  would  shortly  befall 
the  whole  world  ;  therefore  openly  showing  them- 
selves, they  were  ready  to  share  their  precious 
secrets  with  everyone  whom  they  should  consider 
worthy.  If,  then,  one  applied  to  them  in  whatever 
language,  and  be  it  that  he  was  of  whatever  nation, 
each  one  would  obtain  everything,  and  none  would 
be  left  without  a  kind  answer.  But  if  one  was 
unworthy,  and  merely  from  avarice  or  frowardness 
wished  to  secure  these  gifts,  then  he  should  obtain 
nothing. 


(  Varia  de  Fama  Judicia.) 

2.  Having  said  this,  the  messenger  vanished.  I 
then,  looking  at  these  learned  men,  see  that  almost 
all  of  them  were  frightened  by  this  news.  Mean- 
while, they  begin  slowly  to  put  their  heads  together 
and  to  pass  judgment,  some  in  a  whisper,  some 

1  I.e.,  Lapis  philosophicus — the  philosopher's  stone. 
-  Hugo  Alverda  was— according  to  Komensky — the  founder 
of  the  Rosicrucians. 


152  THE  LABYRINTH   OF  THE  WORLD 

loudly,  on  this  event.      And   walking,  now  here, 
now   there,   among   them,  I  listen.      And  behold, 
some   rejoiced   exceedingly,  not   knowing   for  joy 
where    to    go    to.     They   pitied    their    ancestors, 
because,  during  their  lifetime,  nothing  such  had 
happened.     They  congratulated  themselves  because 
perfect  philosophy  had  been  fully  given  unto  them. 
Thus  could  they,  without  error,  know  everything  ; 
without  want,  have  sufficient  of  everything;   live 
for  several   hundred   years  without  sickness  and 
grey  hair,  if  they  only  wished  it.     And  they  ever 
repeated:    "Happy,    verily    happy,   is    our    age." 
Hearing  such  speech  I  also  began  to  rejoice,  and  to 
feel  hopes  that,  please  God,  I  also  should  receive 
somewhat  of  that  for  which  they  were  longing. 
But    I   saw    others   who   were   absorbed    in   deep 
thought,  and  were  in  doubt  as  to  what  to  think 
this.      Were   it   but   true   what   they   had    heard 
announced,  they  would  have  been  glad  ;  but  these 
matters  seemed  to  them  obscure,  and  surpassing  the 
mind  of  man.     Others  openly  opposed  these  things, 
saying  that  they  were  fraud  and  deceit.     If  these 
reformers  of  philosophy  had  existed  for  hundreds 
of  years,  why,  then,  had  they  not  appeared  before  ? 
If  they  were  certain  of  what  they  affirmed,  wloy, 
then,  did  they  not  appear  boldly  in  the  light,  but 
express  their  opinions  in  the  dark,  and  in  corners, 
as  if  they  were  whizzing  bats.     Philosophy,  tliey 
said,  is  already  well  established,  and  requires  no 
reform.     If  you  allow  this  philosophy  to  be  torn 
from  your  hands,  you  will  have  none  whatever. 
Others  also  reviled  and  cursed  the  reformers  and 


THE   LABYRINTH   OF  THE   WORLD  153 

declared    them    to    be    divinators,    sorcerers,    and 
incarnate  devils. 


{Fraternitatem  A  ^nbientes.) 

3.  Generally  there  was  a  noise  everywhere  in  the 
market-place,  and  almost  everyone  burnt  with  the 
desire  of  obtaining  these  goods.  Therefore  not  a 
few  wrote  petitions  (some  secretly,  some  openly), 
and  they  sent  them,  rejoicmg  at  the  thought  that 
they  also  would  be  received  into  the  association.^ 
But  I  saw  that  to  each  one  his  petition,  after  all 
parts  of  it  had  been  briefly  scanned,  was  returned 
without  an  answer ;  and  their  joyful  hope  was 
changed  to  grief,  for  the  unbelievers  laughed  at 
them.  Some  wrote  again,  a  second,  a  third  time, 
and  oftener ;  and  each  man,  through  the  aid  of  the 
muses,^  begged,  and  even  implored,  that  his  mind 
might  not  be  deprived  of  that  learning  which  was 
worthy  of  being  desired.  Some,  unable  to  bear  the 
delay,  ran  from  one  region  of  the  earth  to  another, 
lamenting  their  misfortune  that  they  could  not 
find  these  happy  men.  This  one  attributed  to  his 
own  unworthiness  ;  another  to  the  ill-will  of  these 
men  ,  and  then  one  man  despaired,  while  another, 
looking  round  and  seeking  new  roads  to  find  these 
men,  was  again  disappointed,  till  I  myself  was 
grieved,  seeing  no  end  to  this. 

1  I.e.,  of  the  Rosicrucians. 

-  I.e.,  through  eloquence,  poetry,  and  the  liberal  arts. 


154  THE   LABYRINTH   OF  THE  WORLD 


{Contumatio  Fames  Rosceorum^ 

4.  Meanwhile,  behold  the  blowing  of  trumpets 
again  begins ;  then  many,  and  I  also,  run  in  the 
direction  from  which  the  sound  came,  and  I  beheld 
one  who  was  spreading  out  his  wares  and  calling  on 
the  people  to  view  and  buy  his  wondrous  secrets  ; 
they  were,  he  said,  taken  from  the  treasury  of  the 
new  philosophy,  and  would  content  all  who  were 
desirous  of  secret  knowledge.  And  there  was  joy 
that  the  holy  Rosicrucian  brotherhood  would  clearly 
now  share  its  treasures  bounteously  with  them ; 
many  approached  and  bought.  Now  everything 
that  was  sold  was  wrapped  up  in  boxes  that  were 
painted  and  had  various  pretty  inscriptions,  such 
as  :  Portse  Sapientise ;  Fortalitium  Scientiae ;  Gym- 
nasium Universi  talis;  BonumMacro-micro-cosmicon ; 
Harmonia  utriusque  Cosmi;  Christiano  -  Cabalis- 
ticum  ;  Antrum  Naturae  ;  Tertrinum  Catholicum ; 
Pyramis  Triumphalis,  and  so  forth. ^ 

Now  everyone  who  purchased  was  forbidden  to 
open  his  box ;  for  it  was  said  that  the  force  of  this 
secret  wisdom  was  such  that  it  worked  by  pene- 
trating through  the  cover;  but  if  the  box  was 
opened  it  would  evaporate  and  vanish.     None  the 

1  These  words  of  uncouth  Latinity  form  part  of  the 
vocabulary  particular  to  the  Rosicrucians,  and  Komensky 
has  formed  them  partly  on  Paracelolus  Venetus.  Komensky 
was  well  acquainted  with  the  tenets  of  the  Rosicrucians,  as 
Andrea?,  whose  pupil  he  was,  and  from  whom — as  noted  else- 
where— part  of  the  contents  of  the  "  Labyrinth  "  are  derived, 
was  one  of  the  prominent  Rosicrucians. 


THE   LABYRINTH   OF   THE   WORLD  1 55 

less,  some  of  those  who  were  more  forward  could 
not  refrain  from  opening  them,  and  finding  them 
quite  empty,  showed  this  to  the  others ;  these  then 
also  opened  theirs,  but  no  one  found  anything.  They 
then  cried  "  Fraud  !  fraud  !  "  and  spoke  furiously 
to  him  who  sold  the  wares ;  but  he  calmed  them, 
saying  that  these  were  the  most  secret  of  secret 
things,  and  that  they  were  invisible  to  all  but  "  filiis 
scientise  "  (that  is,  the  sons  of  science) ;  therefore  if 
but  one  out  of  a  thousand  obtained  anything,  this 
was  no  fault  of  his. 

{Eventus  Famce.) 

5,  And  they  mostly  allowed  themselves  to  be 
appeased  by  this.  Meanwhile,  the  man  took  him- 
self off,  and  the  spectators,  in  very  different  humours, 
dispersed  in  divers  directions ;  whether  some  of 
them  ascertained  something  concerning  these  mys- 
teries or  not,  I  have  hitherto  been  unable  to  learn. 
This  only  I  know, that  everything,  asit  were,became 
quiet.  Those  whom  I  had  at  first  most  seen  run- 
ning and  rushing  about,  these  I  afterwards  beheld 
sitting  in  corners  with  locked  mouths,  as  it  appeared; 
either  they  had  been  admitted  to  the  mysteries  (as 
some  believed  of  them),  and  were  obliged  to  carry 
out  their  oath  of  silence,  or  (as  it  seemed  to  me, 
looking  without  any  spectacles),  they  were  ashamed 
of  their  hopes  and  of  their  uselessly  expended 
labour.  Then  all  this  dispersed  and  became  quiet, 
as  after  a  storm  the  clouds  disperse  without  rain. 
And  I  said  to  my  guide :  ''  Is  nothing,  then,  to  come 


156  THE   LABYRINTH  OF  THE  WORLD 

of  all  this  ?  Alas,  my  hopes  !  for  I  likewise,  seeing 
such  expectatioDs,  rejoiced  that  I  had  found  nurture 
convenient  to  my  mind."  The  interpreter  answered : 
"  Who  knows  ?  Someone  may  yet  succeed  in  this. 
Perhaps  these  men  know  the  hour  when  they 
should  reveal  these  things  to  someone."  "  Am  I 
then  to  wait  for  this  ? ''  I  said.  "  I  who,  among  so 
many  thousand  who  are  more  learned  than  I,  know 
not  a  single  example  of  one  who  succeeded  ?  I  do 
not  wish  to  continue  gaping  here.  Let  us  proceed 
hence." 


CHAPTER  XIV 

THE  PILGRIM   STUDIES   MEDICINE 

{Anatomia.) 

Then  my  guides,  leading  me  between  the  physical 
and  the  chemical  lecture -rooms,  along  some  small 
streets,  place  me  in  another  open  space,  where  I 
beheld  a  fearful  sight.  They  stretched  a  man  out, 
and  cutting  off  one  of  his  limbs  after  the  other, 
they  examined  all  his  intestines,  and  with  great 
pleasure  showed  one  another  what  they  found  dis- 
covered there.  Quoth  I :  "  What  cruelty,  then,  is 
this,  to  deal  with  a  man  as  if  he  were  a  beast  ? " 
"  It  must  be  thus,"  said  the  interpreter.  "  This  is 
their  school." 

{Botanografia.) 

2.  But  these  men  had  meanwhile  abandoned 
this  work,  and  they  now  ran  in  divers  directions 
through  gardens,  meadows,  fields,  and  hills  ;  what- 
ever things  they  found  growing  there  they  plucked, 
and  they  carried  together  such  heaps  that  many 
years  would  not  have  sufficed  for  merely  sifting 
and  examining  them.  And  each  one  seized  out  of 
them  what  he  thought  good,  or  what  came  in  his 
157 


158  THE  LABYRINTH  OF  THE  WORLD 

way,  and  then  ran  back  to  the  bodies  which  had 
been  cut  up,  and  spread  the  herbs  over  the  limbs, 
measuring  them  together  according  to  length,  width, 
breadth.  One  said  that  this  fitted  that,  another 
that  it  did  not ;  then  they  wrangled  about  this 
with  much  screaming — nay,  even  as  to  the  very 
names  of  these  herbs  there  was  much  dispute. 
Him  who  knew  most  names  of  herbs,  and  was 
able  to  measure  and  weigh  them,  they  crowned 
with  a  garland  of  such  herbs ;  and  they  ordered 
that  he  should  be  called  doctor  of  this  science. 

{Praxis  Medendi.) 

3.  Then  I  perceive  that  they  bring  and  carry  to 
these  men  many  who,  either  inwardly  or  outwardly, 
had  wounds,  and  were  purulent  and  rotten.  Step- 
ping towards  them,  they  looked  at  their  putrefied 
limbs,  smelt  the  stench  that  proceeded  from  them, 
handled  the  filth  that  leaked  out  from  above  and 
below  till  it  was  loathsome  to  behold.  And  this 
they  called  examination.  Then  they  immediately 
cooked,  stewed,  roasted,  broiled,  cauterised,  cooled, 
burnt,  hacked,  sawed,  pricked,  sewed  together, 
bound  up,  greased,  hardened,  softened,  wrapped 
up,  poured  out  medicines ;  and  I  know  not  what 
other  things  they  did  not.  Meanwhile,  the  patients 
none  the  less  perished  under  their  hands,  many 
railing  at  them,  and  saying  that  it  was  either 
through  their  ignorance  or  their  carelessness  that 
they  had  come  to  ruin.  I  saw  generally  that 
though  their  science  awarded  these  good  healers 


THE  LABYRINTH  OF  THE  WORLD  1 59 

some  gain,  it  also  constrained  them  (if  they  wished 
to  fulfil  their  duties)  to  much — indeed,  very  much 
— hard  and,  in  some  cases,  also  disgusting  work, 
and  that  it  brought  them  as  much  disfavour  as 
favour ;  and  this  pleased  me  not. 


CHAPTER  XV 

THE  PILGRIM   BEHOLDS  JURISPRUDENCE 

{Finis  Juris.) 

Then  they  again  lead  me  to  a  spacious  lecture-room, 
in  which  I  saw  more  notable  men  than  elsewhere. 
All  along  the  walls  they  had  painted  masonry 
blockhouses,  fences,  ramparts,  rails,  partition- walls, 
and  partitions  ;  and  through  these,  again,  there  were 
gaps  and  holes,  doors  and  gates,  bolts  and  locks, 
and  together  with  them  divers  keys,  hinges,  and 
hooks.  All  these  men  in  the  lecture-room  pointed 
to  this,  and  attempted  to  measure  where  and  how  it 
would  be  possible  to  enter  or  not.  And  I  asked : 
"  What,  then,  are  these  folks  doing  ? "  The  answer 
was  that  they  were  striving  to  discover  how  every 
man  in  the  world  could  retain  possession  of  his 
goods,  and  also  transfer  peacefully  to  himself  the 
goods  of  others  while  maintaining  order  and  con- 
cord. Then  I  said  :  "  This  is  a  pretty  thing  ;  "  yet 
after  watching  it  for  some  time,  it  disgusted 
me. 

{Jus  Circa  quid  Versetur.) 

2.  And  this  was  mainly  because  they  had  en- 
closed within  these  barriers  not  the  spirit  or  the 
i6o 


THE  LABYRINTH   OF  THE  WORLD  l6l 

mind  or  the  body  of  man,  but  only  his  worldly 
goods,  a  non-essential  matter  which  seemed  not  to 
me  worthy  of  the  very  hard  toil  that  was,  as  I  saw, 
bestowed  on  it. 

{Fundamentiim  Juris.     Perplexitas  Juris) 

8.  Besii^es,  I  saw  that  all  this  science  was  founded 
only  on  the  arbitrament  of  a  few,  so  that,  if  ihis 
man  or  that  thought  well  to  maintain  that  this 
thing  or  that  was  true,  the  others  judged  it  accord- 
ingly ;  or  (I  noted  this  here)  according  to  the 
fashion  in  which  a  man's  brain  whirled,  he  built  up 
or  destroyed  these  fences  and  gaps.  Therefore 
there  were  many  things  here  that  were  verily  con- 
trary to  each  other,  and  others  had  to  break  their 
heads  in  a  wondrous  subtle  fashion  to  settle  and 
arrange  these  differences ;  at  last  I  wondered  that 
they  should  grow  so  heated  and  sweat  so  over  petty 
matters,  some  of  which  hardly  occurred  once  in  a 
thousand  years,  and  this  with  no  little  arrogance. 
For  the  better  a  man  was  able  to  burst  through  a 
gap  and  then  again  to  stop  it  up,  the  more  was  he 
pleased  with  himself,  and  the  more  did  the  others 
praise  him.  But  some  (wishing  to  show  their  wit 
also)  opposed  the  others,  and  loudly  declared  that 
thus,  and  not  otherwise,  things  must  be  enclosed 
and  gaps  filled  up  ;^  then  there  were  quarrels  and 
disputes  ;  then  tliey  stepped  apart,  and  one  drew 
one  desiofn,  another  a  different  one,  while  all  en- 
deavoured  to  attract  the  onlookers.  When  I  had 
^  I.e.,  the  law  expounded. 


l62  THE  LABYRINTH   OF  THE  WORLD 

sufficiently  viewed  this  fooling,  I  shook  my  head. 
*'  Let  us  hurry  hence,  for  already  am  I  afeard,"  I 
said.  And  the  interpreter  to  me,  with  wrath : 
"  Will  nothing  then  please  thee  in  this  world  ? 
Even  in  the  most  noble  things,  man  of  an  unstable 
mind,  thou  findest  somewhat  to  blame."  Impudence 
answered  him :  "  His  mind,  meseems,  sickens  with 
religiousness.  Let  us  lead  him  elsewhere  ;  there 
perhaps  will  he  find  attraction." 


CHAPTER  XVI 

THE  PILGKIM  WITNESSES  THE   PKOMOTION   OF 
MASTERS   AND  DOCTORS 

And  lo !  the  sound  of  a  trumpet,  as  if  the}^  were 
summoning  men  to  a  festival;  and  Searchall, 
knowing  what  would  happen,  says :  "  Well,  let  us 
yet  turn  back;  here  there  will  be  somewhat  to 
behold."  "What,  then,  will  happen?"  quoth  I. 
He  answered  :  "  The  academy  will  now  crown  those 
who,  having  been  more  diligent  than  the  others, 
have  attained  the  summit  of  science."  "These," 
say  I,  "will  now  be  crowned  as  an  example 
to  the  others."  Now  being  desirous  of  seeing  so 
strange  a  thing,  and  seeing  that  crowds  were 
already  flocking  together,  I  also  enter  behind  them  ; 
and  behold,  under  a  philosophical  heaven,  stood  one 
with  a  paper  sceptre,  and  some  out  of  the  crowd 
stepped  up  to  him,  demanding  a  testimony  of  their 
profound  learning.  He  favoured  their  demand, 
saying  that  it  was  a  seemly  one,  and  ordered  that 
they  should  explain  in  writing  what  they  had 
learned,  and  what  testimonial  they  required.  Then 
one  brought  forth  a  summary  of  philosophy, 
another  one  of  medicine,  another  one  of  juris- 
163 


l64  THE   LABYRINTH   OF  THE  WORLD 

prudence ;   and  their    pouches,   to  make   matters 
smoother,  abstained  not  from  bribery. 

2.  The  man  then  led  them  forward,  one  by  one, 
and  pasted  on  their  foreheads  the  words :  "  This  is 
a  master  of  the  free  arts  ;  this  a  doctor  of  medicine ; 
this  a  licentiate  of  both  laws,"  ^  and  so  forth  ;  and  he 
confirmed  all  this  with  his  seal,  ordering  all  present 
and  not  present,  at  the  risk  of  the  wrath  of  the 
goddess  Pallas,  not  to  address  them  otherwise  than 
by  this  title  when  they  met  them.  And  then  he 
dismissed  them  and  the  whole  crowd.  Then  I  said : 
"  Will,  then,  nothing  more  happen  ? "  "  And  is  this, 
then,  not  sufficient  for  thee  ? "  the  interpreter  said. 
"  Dost  thou  not  see  how  all  give  way  to  these  men 
that  have  been  crowned  ? "  And  freely  the  others 
made  way  for  them. 

3.  But  none  the  less,  I,  who  ever  wished  to  see 
what  would  then  happen  to  these  men,  watched  one 
of  these  masters  of  arts ;  then  they  asked  him  to 
count  something  together,  but  he  knew  not  how  to 
do  so ;  they  then  told  him  to  measure  something,  he 
knew  not  how  to  do  so.  They  asked  him  to  name 
the  stars,  he  knew  not  how  to  do  it ;  they  asked 
him  how  to  expound  syllogisms,  he  knew  not  how 
to  do  it ;  they  asked  him  to  talk  in  strange  tongues, 
he  knew  not  how  to  do  it ;  they  asked  him  to  speak 
in  his  own  language,  he  knew  not  how  to  do  it;  at 
last  they  asked  him  to  read  and  write,  he  knew  not 
how  to  do  it.  "  But  what  a  sin  is  this,"  I  said,  "  to 
call  yourself  a  master  of  the  seven  arts,  and  then  to 
know  not  one?"     The  interpreter  answered:   "If 

ij.c,  civil  and  ecclesiastical  law. 


THE  LABYRINTH  OF  THE  WORLD  165 

one  learneth  not,  a  second,  a  third,  a  fourth  does ; 
all  cannot  be  perfect."  "  Now  I  understand,"  I  said, 
"that  after  spending  a  lifetime  in  the  schools,  after 
laying  out  a  fortune  on  this,  after  having  received 
titles  and  seals,  it  is  at  the  end  still  necessary  to 
inquire  whether  a  man  has  learnt  something.  God 
help  me  against  such  mismanagement."  "  Thou  wilt 
not  cease  thy  sophistry,"  said  he,  "till  thou  hast 
come  to  grief ;  continue  then  to  prattle  pertly,  but 
I  swear  that  thou  wilt  encounter  some  evil." 
"  Well,  then,"  quoth  I,  "  be  it  that  they  are  masters 
and  doctors  of  seven  times  seventy  sciences ;  be  it 
that  they  know  all  things  or  none,  I  will  say 
naught  more.     Only  let  us  go  hence." 


CHAPTER  XVII 

THE  PILGRIM   BEHOLDS  THE   ESTATE  OF 
PRIESTHOOD 

{The  Pagans^ 

And  they  lead  me  through  certain  passages,  and 
we  come  to  a  market-place  in  which  stood  a  multi- 
tude of  churches  and  chapels  built  in  divers  shapes, 
and  crowds  were  entering  them,  and  then  again 
leaving  them ;  and  we  .step  into  the  one  that  was 
nearest,  and  behold,  there  w^ere  in  every  direction 
engravings  and  casts  of  men  and  women,  also  of 
divers  animals,  birds,  reptiles,  trees  and  plants ; 
everything  also  was  full  of  pictures  of  the  sun,  the 
moon,  and  the  stars,  and  even  of  most  vexatious 
devils.  Now  of  those  who  entered,  each  one  chose 
what  pleased  him,  knelt  before  it,  kissed  it,  incensed 
it,  and  sacrificed  to  it.  But  what  appeared  to  me 
wondrous  was  the  concord  among  these  men ;  for 
though  each  one  indeed  performed  his  devotion 
differently,  they  yet  permitted  this,  and  peacefully 
allowed  each  one  to  retain  his  opinion  (a  thing  that 
I  saw  not  afterwards  elsewhere).  But  then  a  certain 
stinking  smell  overcame  me,  so  that  terror  seized 

me,  and  I  hurried  forth. 

i66 


THE   LABYRINTH   OF  THE  WORLD  167 

(  The  Jews.     Talmudi  Figmenta.) 

2.  We  then  enter  into  another  temple,  white  and 
clean,  in  which  there  were  but  images  of  living 
beings  ;  some  of  these  were  shaking  their  heads, 
muttering  somewhat  in  a  low  voice ;  others  raised 
themselves,  stopped  their  ears  and  then  opened 
their  mouths  wide,  emitting  a  sound  not  dissimilar 
from  the  howl  of  a  wolf.  Then  they  crowded 
together  and  looked  at  certain  books ;  and  stepping 
up  to  them  I  saw  wondrous  paintings ;  for  instance, 
a  feathered  and  winged  beast,  birds  also  without 
feathers  and  wings,  beasts  with  the  limbs  of  men, 
and  men  with  the  limbs  of  beasts,  one  body  with 
many  heads,  and  then  again  a  head  with  many 
bodies.  Some  of  these  monsters  had  instead  of  a 
head  a  tail,  others  again  a  tail  instead  of  a  head ; 
others  had  eyes  under  their  belly,  and  feet  at  their 
backs ;  some,  again,  had  countless  eyes,  ears,  feet ; 
others  had  nothing  of  this  sort ;  and  all  this  was 
strangely  displaced,  twisted,  bent,  crooked,  and 
most  unequal.  For  one  limb  was  a  span,  another 
fathoms  long;  one  had  the  breadth  of  a  finger, 
another  that  of  a  barrel ;  generally  everything  was 
monstrous,  more  than  can  be  believed.  They, 
however,  said  that  these  were  but  vain  tales,  and, 
praising  how  fine  it  was,  the  elders  expounded  the 
mystery  to  the  younger  men.  And  I  said :  "  Who, 
then,  could  believe  there  were  men  who  could  relish 
such  tasteless  things  ?  Let  us  leave  them ;  let  us 
go  elsewhere."     And  going  out,  I  see  that  these 


1 68  THE   LABYRINTH   OF  THE  WORLD 

men  walked  about  among  the  others,  but  displeased 
all,  and  caused  but  laughter  and  scorn.  This 
induced  me  also  to  contemn  them. 


{The  Mahomedans.) 

3.  We  then  enter  another  temple,  which  was 
rounded,  and  no  less  pretty  than  that  of  the  others ; 
but  it  was  without  ornaments,  except  a  few  letters 
on  the  walls  and  carpets  on  the  floor.  Meanwhile, 
the  people  within  demeaned  themselves  quietly  and 
piously  ;  they  were  clothed  in  white,  and  were  great 
lovers  of  cleanliness,  for  they  were  ever  bathing ; 
also  did  they  give  alms  to  the  poor,  so  that  in 
consequence  of  their  behaviour  I  felt  some  affection 
for  them.  And  I  said  :  "  What  motive,  then,  have 
these  men  for  their  actions  ? "  Searchall  answered  : 
"  They  carry  under  their  clothing."  And  then  I 
step  nearer  and  endeavour  to  see.  But  they  said 
that  this  was  fitting  but  for  the  interpreters.  Still, 
I  wished  to  see,  and  based  my  request  on  the 
permission  that  I  had  received  from  the  lord  Fate. 

{A  Summary  of  the  ^^  Al  Koran") 

4.  And  a  tablet  was  procured  and  shown  me,  on 
which  stood  a  tree  with  its  roots  extending  upward 
towards  the  sky  ;  but  its  branches  jutted  into  the 
earth.  All  around  a  large  number  of  moles  were 
digging,  and  one  large  mole  went  round,  called  the 
others  together  and  directed  their  work.  And  they 
told  me  that  manifold  delicious  fruits  grew  on  the 


THE  LABYRINTH  OF  THE  WORLD  1 69 

branches  of  this  tree  under  the  earth,  which,  they 
said,  these  quiet  and  industrious  little  animals 
obtained.  "And  this,"  quoth  Searchall,  "is  the 
summary  of  this  their  religion."  And  I  understood 
that  its  foundation  was  on  the  air  of  vain  opinion, 
and  that  its  purpose  and  fruits  was  but  to  burrow 
in  the  earth,  to  seek  solace  in  invisible  delights 
that  existed  not,  and  blindly  to  search  for  they 
knew  not  what. 

{Mahomedanism  is  founded  on  Force?) 

5.  And  leaving  this  spot,  I  said  unto  my  guide  : 
"How,  then,  do  these  men  prove  that  this  is  a 
certain  and  true  foundation  of  a  religion  ? "  He 
answered  me  :  "  Come  and  see."  And  we  go 
behind  the  church  to  a  market-place,  and  behold 
these  white-clothed  and  well-washed  men  ran 
about  with  tucked-up  sleeves,  with  sparkling  eyes, 
biting  their  lips,  roaring  fiercely,  sabring  all  they 
met,  and  wallowing  in  human  blood.  Then  I  was 
afeard,  ran  back,  and  said  :  "  What,  then,  are  these 
men  doing  ?  "  The  answer  was :  "  They  are 
discussing  concerning  religion,  and  proving  that 
the  *  Al  Koran  '  is  a  true  book." 

{There  is  Discord  between   the  Persians  and  the 
Turks  concerning  the  ^^  Al  Koran") 

6.  And  we  again  enter  the  temple,  and  lo !  among 
those  also  who  carried  the  tablet  there  was,  as  I 
ascertained,  strife  as  to  which  was  the  foremost  mole. 


I70  THE  LABYRINTH   OF  THE  WORLD 

Some,  indeed,  that  one  alone  ruled  the  smaller 
moles,  others  that  he  should  have  two  assistants ; 
and  on  this  matter  they  quarrelled  among  them- 
selves, as  they  had  with  those  outside  the  temple, 
and  they  disputed  by  means  of  iron  and  fire  till  it 
was  terrible  to  behold. 


CHAPTER  XVIII 

THE  PILGRIM  BEHOLDS  THE  CHRISTIAN   RELIGION 

And  seeing  that  I  was  terrified,  my  guide  said : 
"  Now  let  us  go  forth,  and  I  will  show  thee  the 
Christian  religion,  which,  founded  as  it  is  on  the 
certain  revelations  of  God,  satisfies  both  the 
simplest  and  the  wisest ;  just  as  it  brings  heavenly 
truth  clearly  to  the  light,  so  also  it  defeats  hostile 
errors,  and  it  glories  in  concord  and  love.  In  the 
midst  of  countless  adversities,  it  has  remained 
unconquered,  and  will  continue  so.  From  this  wilt 
thou  readily  be  able  to  understand  that  the  origin 
of  this  religion  must  proceed  from  God,  and  that 
here  thou  canst  obtain  true  solace."  And  I  rejoiced 
over  this  speech,  and  we  went  further. 

{Baptism^ 

2.  And  when  we  arrive,  I  see  that  they  had  a  gate 

through  which  all  had  to  pass.     The  gate  stood  in 

the  water,  and  each  one  had  to  ford  it,  to  wash 

himself,  and  assume  the  badge  of  these  men,  which 

was  of  white  and  red  colour,  and  to  swear  that  he 

would  stand  by  their  rights  and  rules,  believe  as 

they   did,   pray   as    they    did,   observe   the   same 
171 


172  THE   LABYRINTH   OF  THE  WORLD 

commands  as  they  did.     And  this  pleased  me  as 
somewhat  of  a  beginning  of  a  noble  order  of  things. 

3.  When  I  had  passed  through  the  portal,  I  see 
large  crowds  of  men,  and  some  of  them  different 
from  the  others  by  the  vestments  that  they  wore. 
These  stood  apart  in  a  recess,  and  showed  the 
people  what  appeared  an  image,  painted  so  daintily 
that  the  more  a  man  gazed  at  it,  the  more  he  found 
in  it  to  admire ;  but  as  it  was  adorned  neither 
with  gold  nor  with  glittering  colours,  it  was  not 
very  visible  from  a  distance.  Therefore  I  saw 
that  those  who  stood  at  a  distance  were  not  so 
much  charmed  by  its  beauty,  but  that  those  who 
were  nearer  were  never  satiated  beholding  it. 

{The  Image  of  Christ.) 

4.  Those,  then,  who  carried  this  image  praised 
it  exceedingly,  calling  it  the  Son  of  God,  and  saying 
that  in  it  all  virtues  were  pictured,  and  that  it  had 
been  sent  from  heaven  to  earth  that  men  might 
find  in  it  an  example  of  how  they  should  practise 
virtue  among  themselves.  And  there  was  gladness 
and  rejoicing ;  falling  on  their  knees,  they  lifted 
their  hands  heavenward  and  praised  God.  And 
seeing  this,  I  added  my  voice  to  theirs,  and  praised 
God  that  He  had  allowed  me  to  arrive  at  this  spot. 

(  The  Spiritual  Feasts  of  the  Christians?) 

5.  Meanwhile,  I  hear  many  and  divers  admoni- 
tions that  everyone  should  conform  to  this  image, 


THE   LABYRINTH   OF  THE   WORLD  1 73 

and  I  see  that  they  meet  together  at  various  places, 
and  that  those  to  whom  the  image  was  entrusted, 
make  small  counterfeits  of  it,  and  distribute  them 
to  all,  as  it  were,  in  a  covering,  and  they  with  piety 
take  them  into  their  mouths.  Then  I  ask :  "  What 
are  they  doing  here  ? "  The  answer  was  that  it 
suflficed  not  merely  to  behold  the  often-named 
image  outwardly,  but  that  one  must  also  enter 
into  its  innermost,  so  that  a  man  could  transform 
himself  into  its  beauty.  For  all  sins,  they  said, 
must  vanish  before  this  celestial  medicine.  And  I, 
relying  on  this  message,  praised  within  myself  the 
Christians  as  blessed  men,  who  possessed  among 
themselves  such  remedies  and  such  help  against 
evil. 

{Dissoluteness  among  the  Christians?) 

6.  Meanwhile,  looking  at  some  of  those  who  had 
recently — as  they  said — received  God,  gave  them- 
selves up  one  after  the  other  to  drunkenness, 
quarrelling,  impurity,  thieving,  and  robbing.  But 
I,  trusting  not  mine  eyes,  gaze  yet  more  carefully, 
and  I  see  in  truest  truth  that  they  drink  and 
vomit,  quarrel  and  fight,  rob  and  pillage  one 
another  both  by  cunning  and  by  violence,  neigh 
and  skip  from  wantonness,  shout  and  whistle, 
commit  fornication  and  adultery  worse  than  any 
of  the  others  I  had  seen  ;  briefly,  everything  they 
did  was  in  contradiction  to  the  admonitions  they 
had  received  and  to  their  own  promises.  There- 
fore was  I  troubled,  and  mournfully  I  said :  "  But 


174  THE   LABYRINTH   OF  THE  WORLD 

what,  in  the  name  of  the  Lord  God,  are  they  doin^ 
here  ? "  Here  I  sought  something  different.  "Wonder 
not  so  much,"  answered  the  interpreter.  "  That 
which  is  set  forth  to  all  men  as  an  example  is  the 
degree  of  perfection  which  earthly  weakness  cannot 
always  attain  ;  those  who  lead  the  others  are, 
indeed,  more  perfect,  but  the  ordinary  men,  occu- 
pied with  many  concerns,  cannot  equal  them." 
"Let  us,  then,"  I  said,  "go  among  these  leaders, 
that  I  may  behold  them." 

{On  the  Barrenness  of  Preachers?^ 

7.  And  my  guide  then  led  me  to  those  who 
stood  on  the  steps  ;  and  these,  indeed,  exhorted 
the  people  to  love  the  image,  but,  as  it  seemed  to 
me,  but  feebly.  For  if  one  listened  and  obeyed, 
well  and  good  ;  if  he  did  not  do  so,  it  was  well 
also.  Some  clanked  keys,  saying  they  had  the 
power  to  close  on  those  who  did  not  obey  them 
the  gate  by  which  man  reaches  God;  but  mean- 
while they  closed  it  on  no  man,  or,  at  least,  when 
they  did  so,  they  did  it  as  it  were  in  jest.  Indeed, 
I  saw  that  they  dared  not  do  this  very  daringly  ; 
for  if  one  attempted  to  speak  somewhat  sharply, 
they  reviled  him,  saying  that  he  preached  against 
persons.  Therefore  some,  daring  not  to  do  so  by 
word  of  mouth,  in  writing  raged  against  sin  ;  but 
they  screamed  against  these  also,  saying  that  they 
spread  lampoons.  Therefore,  they  either  turned 
away  from  these  men  or  threw  them  down  the 
steps,   replacing    them   by   other    more   moderate 


THE   LABYRINTH   OF  THE   WORLD  1 75 

men.  Seeing  this,  I  said :  "  This  is  folly  that,  as 
their  leaders  and  councillors,  they  wish  to  have 
followers  and  flatterers."  "  That  is  the  way  of  the 
world,"  said  the  interpreter,  "and  it  harms  not. 
If  these  criers  were  given  entire  freedom,  who 
knows  what  they  would  not  dare  to  do.  A  line 
must  be  drawn  for  them  beyond  which  they  cannot 
go." 

( The  Carnality  of  Clerical  People  among  the 
Christians^ 

8.  "  Let  us,  then,"  I  said,  "  go  to  the  spot  where 
they  ^  are,  so  that  I  may  see  them  alone,  and  dis- 
cover how  they  manage  their  affairs  outside  of  their 
pulpits  ;  there,  at  least,  I  know  that  no  one  measures 
their  steps  or  hinders  them."  And  we  enter  there 
where  priests  only  dwelt,  and  I,  who  think  that  I 
shall  find  them  praying  and  studying  the  mysteries 
of  religion,  also  found  that  some  snored,  wallowing 
on  feather-beds ;  others  feasted,  seated  at  divers 
tables,  cramming  and  pouring  down  things  till  they 
became  speechless ;  others  performed  dances  and 
leaps;  others  crammed  with  treasures  pouches, 
chests,  and  chambers;  others  pass  their  time  in 
love-making  and  wantonness  ;  others  employ  them- 
selves in  fastening  on  spurs,  daggers,  swords,  mus- 
kets; others  bestirred  themselves  with  dogs  and 
hares,  so  that  they  spent  the  least  part  of  their  time 
with  the  Bible ;  indeed,  some  hardly  ever  took  it  in 
their  hand,  although  they  called  themselves  teachers 
1  I.e.,  the  priests. 


176  THE   LABYRINTH   OF  THE  WORLD 

of  the  Gospel.  Seeing  this,  I  said :  "  Alas  !  oh  my 
grief !  these,  then,  are  to  be  men's  leaders  heaven- 
ward and  their  models  of  virtue.  Shall  I  then 
never  find  anything  in  this  world  that  is  free  from 
fraud  and  deceit  ? "  Hearing  this,  and  understanding 
that  I  was  complaining  of  their  irregular  life,  some 
of  those  present  looked  askance  [askew]  at  me,  and 
began  to  mutter :  "  If  I  was  seeking  hj^pocrites  and 
superficial  devotees,  I  was  to  seek  them  elsewhere ; 
they  knew  how  to  do  their  duty  in  church,  and  at 
home,  and  in  the  world  to  behave  in  a  worldly 
fashion."  Then  I  was  obliged  to  be  silent,  though  I 
clearly  saw  that  it  is  monstrous  to  wear  a  coat  of 
mail  over  a  surplice,  a  helmet  over  a  barat,  to  hold 
the  Word  of  God  in  one  hand,  a  sword  in  the  other ; 
to  carry  Peter's  keys  in  front  and  Judas's  wallet 
behind ;  to  have  a  mind  educated  by  Scripture  and 
a  heart  practised  in  fraud,  a  tongue  full  of  piety  and 
eyes  full  of  wantonness. 

{By  Heavenly  Gifts  they  help  others^  hut  not 
themselves^ 

9.  Then  I  see  some  especially  who,  in  the  pulpits, 
held  forth  in  a  very  learned  and  pious  fashion,  and 
pleased  themselves  and  others  no  less  than  if  they 
had  been  angels;  but  their  life  was  just  as  wild  as 
that  of  the  others,  and  I  could  not  refrain  from 
saying :  "  Lo !  here  are  trumpets  through  which 
good  things  flow,  but  they  themselves  retain  them 
not."  The  interpreter  said :  "  This  also  is  a  gift  of 
God,  to  speak  prettily  of  divine  matters."      "  It  is 


THE   LABYRINTH   OF  THE  WORLD  1 7/ 

indeed  a  gift  of  God,  but  is  it  to  stop  at  mere 
words  ? " 


{Disorder  among  the  Bishops}} 

10.  Meanwhile,  seeing  that  all  these  men  have 
over  them  their  elders  (called  bishops,  archbishops, 
abbots,  provosts,  deans,  superintendents,  inspectors, 
and  so  forth)  weighty  and  worthy  men,  to  whom 
all  rendered  much  honour,  and  I  thought :  "  Why, 
then,  do  not  these  restrain  those  of  inferior  rank  ? " 
And  wishing  to  discover  the  cause  of  this  I  follow 
one  of  them  into  his  chamber ;  then  a  second,  a 
third,  a  fourth  one,  and  so  forth.  And  I  find  them 
all  so  busy  that  they  had  no  time  to  watch  the 
others.  Except  some  things  that  they  had  in 
common  with  the  others,  they  seemed  to  be  occu- 
pied with  counting  their  revenues  and  their  church 
treasures  (as  they  called  themj.  And  I  said  :  "  By 
mistake,  I  think,  they  call  these  men  spiritual  ^ 
fathers ;  tbey  should  be  called  fathers  who  receive 
revenue."  The  interpreter  answered  :  "  Yet  care 
must  be  taken  that  the  Church  loseth  not  what 
God  grants  her,  and  what  the  pious  forefathers 
have  given  her."  Meanwhile,  one  stepped  up  to  us 
who  had  two  keys  hanging  from  his  girdle  (he  was 
called  Pettr),  and  he  said  :  "  Men  and  brethren,  it 
is  not  seeiidy  that,  neglecting  the  Word  of  God,  we 
should  labour  at  desks  and  chests.      Let  us  then 

^  This  pun  is  untranslatable.  In  Bohemian,  "spiritual  "  is 
"  duchovni,''  while  "duchodni"  signifies  a  collector  of  rente 
or  revenues. 

M 


lyS  THE   LABYRINTH   OF   THE  WORLD 

choose  men  of  good  repute,  and  make  over  this 
work  to  tbem,  while  we  ourselves  are  diligent  at 
prayer  and  the  service  of  the  Word  of  God."  And 
hearing  this  I  rejoiced,  for  according  to  my  mind 
this  was  good  counsel.  But  hardly  any  agreed  to 
this.  They  continued  to  add  up  accounts  them- 
selves, paid  out  and  received  monej^,  while  they 
either  left  prayer  and  the  service  of  God's  Word  to 
others  or  performed  these  duties  but  hastily. 

11.  When  one  of  them  died  and  the  cares  of 
leadership  had  to  be  transferred  to  another,  I  saw 
much  striving  for  favour,  much  searching  and 
endeavouring  to  obtain  patronage ;  each  one 
struggled  for  a  place  before  even  the  seat  was  cold. 
But  he  who  had  to  confer  it  received  judgments 
from  them,  and  of  them  that  differed  greatly.  One 
man  claimed  to  be  a  kinsman ;  another  a  relation  of 
the  giver's  wife  ;  a  third  said  that  he  had  long 
served  the  elders  and  therefore  hoped  for  a  reward ; 
a  fourth,  that  he  had  a  promise  on  which  he  relied  ; 
a  fifth  claimed  to  be  placed  in  an  honourable  office 
because  of  his  descent  from  honourable  parents  ; 
the  sixth  brought  forward  the  praise  that  he  had 
obtained  from  others  ;  the  seventh  offered  gifts ; 
the  eighth,  being  a  man  of  deep,  high,  and  broad 
thoughts,  claimed  for  himself  a  place  where  he  could 
yet  further  enlarge  his  mind  ;  and  I  know  not  what 
more.  And  seeing  this,  I  said  :  "  This  assuredly  is 
not  beseeming,  to  thrust  yourself  forward  for  the 
purpose  of  obtaining  such  dignities  ;  they  should 
indeed  wait  till  they  are  called."  The  interpreter 
answers :    "  Should    then    the    unwillinof    ones   be 


THE  LABYRINTH   OF  THE  WORLD  1 79 

called  ?  He  who  seeks  dignities  should  make  his 
name  known."  "  I  verily  believed,"  quoth  I,  "  that 
we  must  here  await  God's  call."  Then  he  again  : 
"  Dost  thou  then  think  that  God  will  call  someone 
from  heaven  ?  God's  call  is  the  favour  of  the 
elders,  which  everyone  who  prepares  himself  for 
the  calling  is  free  to  obtain."  "  I  see,  then,"  quoth 
I,  "  that  it  is  not  necessary  to  seek  for  men,  or 
drive  them  into  the  service  of  the  Church  ;  rather 
to  drive  them  from  it!  Rather,  if  favour  should 
be  sought  at  all,  it  should  be  sought  therein,  that 
each  man  should  by  his  humility,  quietude,  endear 
himself  to  the  Church,  and  not  by  such  means  as  I 
see  here  employed.  Be  it  as  it  may,  such  things 
are  disorderly." 

(  The  Christians'  Trust  in  Faith  without  Works ^ 

12.  Now,  when  my  interpreter  saw  that  I  insisted 
on  this  matter,  he  said  to  me  :  "  It  is  true  that 
among  Christians,  even  theologians,  there  is  more 
that  is  unbeseeming  than  elsewhere ;  but  this  also 
is  true,  that  even  Christians  of  evil  life  die  well. 
For  the  salvation  of  man  dependeth  not  on  deeds, 
but  on  faith ;  if  this,  then,  is  true,  they  cannot  fail 
to  achieve  salvation ;  if  but  their  faith  is  certain, 
it  is  enough." 

{There  are  Disputes  also  concerning  Faith.      The 
Holy  Gospel  is  the  Touchstone.) 

13.  "  Do  all,  then,  agree  as  to  their  faith  ? "  quoth 
I.     He  answered :   "  There  is  indeed  somewhat  of 


l8o  THE   LABYRINTH  OF  THE  WORLD 

difference  ;  but  all  have  the  same  foundation." 
Then  they  lead  me  behind  a  railing  into  the  centre 
of  a  large  church,  where  I  behold  a  large,  round 
stone  that  hung  downward  by  a  chain.  They 
called  it  the  touchstone.  The  foremost  men 
walked  up  to  this  stone,  each  one  carrying  some- 
what in  his  hand,  such  things,  for  instance,  as  a 
morsel  of  gold,  silver,  iron,  lead  or  sand,  chaff,  or  so 
forth.  Then  each  one  touched  the  stone  with  that 
which  he  had  brought,  and  praised  it,  saying  that 
it  had  stood  the  test ;  others  who  looked  on  said 
that  it  had  not  done  so.  Then  they  wrangled 
among  themselves,  for  no  one  allowed  his  goods  to 
be  defamed,  nor  would  he  approve  of  the  goods  of 
another.  They  then  reviled  and  cursed  each  other, 
tearing  and  pulling  each  other's  caps,  ears,  and 
whatever  part  they  could  seize.  Others  wrangled 
about  the  stone  itself,  and  about  its  colour.  Some 
said  that  it  was  blue  ;  others  that  it  was  green ; 
others  that  it  was  black.  At  last  some  were  found 
who  said  it  was  of  changeable  colour,  and  that 
according  to  the  thing  that  touched  it.  it  appeared 
differently.  Some  advised  that  the  stone  should 
be  broken  up  into  bits  ;  when  it  had  been  pulver- 
ised, then  could  one  see  its  essence.  Others  allowed 
not  this.  Others,  going  farther,  said  that  this 
stone  caused  but  strife.  It  should  be  taken  down 
and  removed  ;  then  would  they  more  easily  com- 
pose their  differences.  To  this  a  large  number, 
even  of  the  foremost,  agreed.  Others  opposed  tins, 
saying  that  they  would  rather  lay  down  their 
lives  than  allow  it ;    and  indeed,  when  the  strife 


THE   LABYRINTH   OF  THE  WORLD  l8l 

and  the  skirmishing  increased,  no  few  were  killed, 
but  the  stone  yet  remained ;  for  it  was  round  and 
very  slippery.  He  who  stretched  out  his  hand 
towards  it  could  not  grasp  it,  and  it  continued  as 
before. 

{The  Christians  are  divided  into  Sects.) 

14  Then  going  outside  of  this  railing,  lo !  I  see 
that  this  church  had  many  little  chapels,  to  which 
those  went  who  had  not  been  able  to  agree  when 
before  this  touchstone,  and  behind  each  of  them 
followed  a  number  of  men.  They  gave  the  people 
rules  as  to  how  they  should  differ  from  the  others  ; 
some  said  that  one  should  be  marked  by  water  or 
fire  ;  others,  that  one  should  always  have  the  sign 
ready  at  hand  and  in  the  pocket ;  others  said  that 
beside  the  principal  image,  at  which  all  should  gaze, 
men  should,  for  greater  perfection,  carry  with  them 
also  as  many  small  ones  as  was  possible  ;  others 
said  that  when  praying  one  should  not  kneel,  for 
that  was  a  thing  of  the  Pharisees ;  others,  again, 
said  that  they  would  not  endure  music  among 
them,  as  it  was  a  wanton  thing ;  others,  again,  said 
that  one  should  accept  the  teaching  of  no  man,  and 
be  content  with  the  innermost  revelation  of  the 
spirit.  When  gazing  at  these  chapels,  I  beheld 
somewhat  wondrous  regulations. 

{Of  these  Chapels^  one  is  the  most  zvondrous?) 

15.  Now  one  of  these  chapels  was  the  largest 
and  finest,  gleaming  with  gold  and  precious  stones ; 


1 82  THE   LABYRINTH   OF  THE   WORLD 

and  in  it  was  heard  the  sound  of  gay  instruments. 
Into  this  one  I  was  carefully  led,  and  I  was  ad- 
monished to  look  around  me,  for  here  was  a  religious 
service  more  delightful  than  any  other.  And  be- 
hold, along  the  walls  there  were  everywhere  images 
showing  how  a  man  could  attain  heaven.  Here 
some  were  depicted  who  had  made  themselv^es 
ladders,  set  them  heavenward  and  climbed  up 
them  ;  others  piled  up  hills  and  mountains  one  on 
the  other,  that  they  might  rise  upward  by  such 
means;  others  fashioned  for  themselves  wings  and 
fastened  them  on ;  others  caught  up  some  winged 
creatures,  tied  them  together,  attached  themselves 
to  them,  hoping  with  them  thus  to  fly  upward,  and 
so  forth.  There  were  also  many  priests  of  divers 
shape,  who  showed  these  images  to  the  people  and 
praised  them  ;  at  the  same  time,  they  taught  them 
to  distinguish  themselves  from  the  others  by  divers 
ceremonies.  Now  one  clothed  in  gold  and  purple  sat 
on  a  high  throne  distributing  rare  gifts  to  the 
followers  and  councillors  who  were  his  intimates. 
And  it  seemed  to  me  that  this  was  right  orderly 
and  more  merry  than  anything  else.  But  when  I 
had  visited  the  other  sections,  and  saw  that  these 
attacked  them,  severely  censured  and  blamed  these 
things,^  I  became  suspicious;  particularly  when  I 
saw  that  they  answered  and  defended  themselves  but 
timidly,  while  by  means  of  stoning,  water,  fire  and 
the  sword,  and  on  the  other  hand  by  means  of  gold, 
they  enticed  to  them  the  misled  people.  Also  did  I 
behold  among  them  much  discord,  disputes,  hatred, 
I.e.,  the  ceremonies  of  the  Roman  Catholic  Church. 


THE  LABYRINTH  OF  THE   WORLD  1 83 

striving  to  thrust  others  from  their  offices,  and 
other  disorders.  Thence  I  went  forth  from  here  to 
behold  those  who  are  called  reformed. 

(  These  others  endeavour  vainly  to  tmite.) 

16.  And  I  hear  and  see  that  some  of  these 
chapels  (two  or  three  that  were  near  to  each  other) 
deliberated  as  to  how  they  could  become  one  ;  ^  but 
they  could  find  no  compromise.  Everyone  main- 
tained that  which  was  in  his  own  head,  and  en- 
deavoured to  persuade  the  others  to  agree  to  it. 
Some  foolish  ones  took  up  at  random  any  doctrine 
that  came  in  their  way  ;  others  more  cunningly 
entered  or  left  the  divers  chapels  according  to  what 
appeared  to  them  advantageous  ;  and  at  last  I  was 
displeased  by  the  confusion  and  wavering  among 
these  dear  Christians. 

(  The  true  Christians.'^     The  Pilgrim  recognises 
them  not.) 

17.  Among  these  men  there  were  some  who  said 
they  had  no  concern  with  tbis  strife  ;  they  walked 

^  In  Germany,  and  an  Bohemia  up  to  the  suppression 
of  all  Protestant  sects,  the  Lutherans,  Calvinists,  and 
brethren  of  the  Unity  (Komensky's  own  church)  frequently 
endeavoured  to  formulate  a  joint  profession  of  faith.  This 
attempt  met  with  little  success.  In  Bohemia  such  a  pro- 
fession, the  "  Confessio  Bohemica,"  was  actually  drawn  up. 
{See  my  "  Bohemia  :  an  Historical  Sketch,"  pp.  274-287,  and 
elsewhere.) 

2  Komensky  here  gives  under  this  name  a  perhaps  slightly 
idealised  description  of  the  community  to  which  he  himself 
belonged  ;    he    has    dealt    with    the   same  motif  somewhat 


l84  THE   LABYRINTH   OF  THE  WORLD 

on  silently,  quietly,  as  in  thought,  looking  heaven- 
ward, and  bearing  themselves  affably  towards  all, 
and  they  were  insignificant  and  ragged,  exhausted 
by  fasting  and  thirst  ;  but  the  others  but  laughed 
at  them,  cried  shame  on  them,  hissed  them, 
scratched  and  toused  them,  pointed  at  them  with 
their  fingers,  tripped  them  up,  and  mocked  them. 
But  they,  enduring  everything,  went  their  way,  as 
if  they  had  been  blind,  deaf,  dumb.  Now  when  I 
saw  them  come  forth  from  behind  the  railing  and 
enter  the  choir,  I  wished  to  enter  there  also  and  see 
what  they  had  there.  But  the  interpreter  pulled 
me  back.  "  What  dost  thou  wish  to  do  there  ?  Dost 
thou  desire  to  become  a  laughing-stock  ?  That 
were  indeed  a  desirable  thing !  "  So  I  entered  not, 
and,  alas!  I  overlooked  this  spot,  deceived  by  my 
evil  companion.  Falsehood.  I  missed  here  the 
centre  of  heaven  and  earth,  and  the  road  leading  to 
the  place  where  man  is  saturated  with  joy.  I  was 
again  led  into  the  turmoil  of  the  labyrinth  of  the 
world,  till  my  God  saved  me  and  guided  me  back 
again  to  the  path  which  I  had  left  at  this  spot. 
What  then  befell,^  and  how  it  befell,  I  shall  tell 
later;    but    at    the    time    I  judged   not   thus,  for 


more  extensively  in  the  last  chapters  of  this  book.  As 
so  many  passages  in  Komensky's  masterpiece  have  an  auto- 
biographic character,  it  may  be  well  to  mention  that  he  is 
in  this  chapter  referring  to  the  imaginary  "pilgrim," 
Komensky  himself  belonged  to  the  Unity  during  his 
whole  life. 

^Komensky  here  refers  to  his  mystical  union  with  God, 
which  he  describes  in  those  chapters  of  his  book,  the  last 
ones,  that  are  entitled  the  "  Paradise  of  the  Heart." 


THE   LABYRINTH   OF  THE  WORLD  1 85 

seeking  but  outward  peace  and  comfort,  I  hastened 
away  to  gape  at  other  things. 

(An  Accident  befalls  the  Pilgrim  while  in  the  Estate 
of  the  Clergy^ 

18.  I  will  not  pass  over  in  silence  what  further 
befell  me  in  this  street.  My  friend  Impudence  had 
persuaded  me  to  join  the  estate  of  the  ecclesiastics, 
saying  that  it  was  my  destiny  to  belong  to  it ;  and, 
indeed,  I  confess  that  this  was  according  to  my 
wishes,  though  not  everything  in  that  estate 
pleased  me.  And  I  allow  myself  to  be  inveigled ; 
I  assume  cap  and  cowl,  and  step  with  others  into 
divers  side  chapels  till  a  separate  one  was  allotted 
unto  me.  But  looking  back  at  those  behind  me,  I 
see  that  one  turned  his  back  on  me ;  another  shook 
his  head  over  me  ;  a  third  winked  with  his  eye  at 
me  evilly ;  a  fourth  threatened  me  with  his  fist ;  a 
fifth  pointed  at  me  with  his  finger.  At  last,^  some 
rushing  at  me,  push  me  away  and  put  another  in 
my  place,  threatening  that  they  would  do  yet 
worse  ;  and  I  was  afeard  and  ran  away,  saying  to 
my  guides :  "  Oh,  over  this  most  wretched  world, 

^  Though  this  is  a  mere  conjecture,  I  think  that,  in  dis- 
tinction to  the  earlier  part  of  this  chapter,  Komensky  here 
writes  autobiographically.  Komensky's  dissensions  with 
members  of  his  community  were,  indeed,  later  than  the 
year  1623,  in  which  he  wrote  the  "Labyrinth."  But  it  is 
known  that  the  later  editions,  particularly  that  of  Amster- 
dam, 1663,  from  which  I  translate,  contains  additions.  A 
full  commentary  on  the  "Labyrinth"  and  thoroughly 
critical  edition  of  the  book  have,  unfortunately,  not  yet 
been  published  in  Bohemia. 


1 86  THE   LABYRINTH   OF  THE   WORLD 

one  thing  after  the  other  fails  !  "  "  No  doubt,"  said 
the  interpreter.  "  Why  takest  thou  not  heed  not 
to  incite  men  against  tbee  ?  He  who  would  be 
among  men  must  accommodate  himself  to  men,  not 
behave  like  a  fool,  as  thou  always  dost."  "  I  know 
now  naught  but  to  abandon  everything,"  I  said. 
"  Not  so,  not  so,"  said  Impudence ;  "  we  must  not 
despair.  If  thou  art  not  fit  for  this,  thou  wilt  be 
fit  for  somewhat  else.  Come  but  on,  and  we  will 
see  other  things,"  and  taking  me  by  the  hand,  he 
led  me  on. 


CHAPTER  XIX 

THE  PILGRIM  BEHOLDS   THE  ORDER  OF   THE 
MAGISTRATES 

(  The  divers  Ranks  of  Magistrates,) 

We  then  enter  another  street,  where  on  all  sides 
I  behold  countless  chairs,  some  higher  and  some 
lower.  Now  they  called  those  who  sat  on  them 
Sir  Judge,  Sir  Burgomaster,  Sir  Official,  Sir  Regent, 
Sir  Burgrave,  Lord  Chancellor,  Lord-Lieutenant, 
Lord  Justice,  Gracious  King,  Prince,  and  so  forth. 
And  the  interpreter  said  to  me :  "  Now,  thou  hast 
before  thee  the  men  who  deliver  judgments  and 
sentences  in  law-suits,  punish  the  evil,  defend  the 
good,  and  maintain  order  in  the  world."  "  This  is, 
indeed,  a  fine  thing,  and  one  that  is  necessary  for 
mankind,"  quoth  I.  "  But  whence  do  they  take 
these  men  ? "  He  answered  me  :  "  Some  are  borri 
to  this  estate  ;  some  are  elected  to  it  either  by 
these  men  or  by  the  community  because  they  are 
considered  the  wisest  of  all,  the  most  experienced, 
and  the  men  best  informed  of  law  and  justice." 
"  This  also  is  well,"  quoth  L 

1.  But  at  that  moment  it  was  for  a  short  time 
granted  me  to  see  clearly,  and  I  behold  that  some 
obtain  these  seats  by  purchase,  others  by  entreaty, 
187 


1 88  THE   LABYRINTH   OF  THE  WORLD 

others  by  flattery,  while  others,  again,  occupied  them 
arbitrarily.  Seeing  this,  I  exclaimed :  "  Lo,  what 
disorder  !  "  "  Hush,  froward  one,"  said  the  inter- 
preter ;  "  thou  wilt  fare  ill  if  they  hear  thee ! " 
"  Why,  then,"  quoth  I,  "  do  not  these  men  wait  till 
they  are  chosen  ? "  He  answered  :  "  Ha  !  these 
men  are  no  doubt  conscious  that  they  are  capable 
of  such  work ;  if  the  others  admit  them  to  it,  what 
concern  is  that  of  thine  ? " 

8.  Then  I  am  silent ;  and  after  putting  my 
spectacles  aright,  I  look  at  these  men  attentively 
and  witness  an  astounding  sight — to  wit,  that  hardly 
one  of  them  possessed  all  his  limbs ;  almost  every 
one  of  them  was  devoid  of  some  necessary  thing. 
Some  had  not  ears  through  which  they  could  hear 
the  complaints  of  their  subordinates;  some  had  not 
eyes  to  see  the  disorder  before  them ;  some  had  not 
a  nose  to  scent  the  plots  of  knaves  against  the 
right ;  some  had  not  a  tongue  to  speak  in  favour 
of  the  dumb,  oppressed  ones ;  some  had  no  hand  to 
carry  out  the  decrees  of  justice;  many  also  had  not 
a  heart  to  do  what  justice  requires. 

4.  But  those  who  had  all  these  things  were  woe- 
ful men,  as  I  saw ;  for  they  were  continually 
importuned,  so  that  they  could  neither  eat  quietly 
nor  sleep  sufficiently,  while  the  others  spent  more 
than  half  their  time  in  idleness.  And  I  said  : 
"  Why,  then,  do  they  entrust  these  judgments  to 
such  men,  who  have  not  the  members  necessary  for 
the  purpose  ?  "  The  interpreter  answered  that  this 
was  not  so,  but  that  it  only  appeared  thus  to  me 
for  he  said  :  "  '  Qui  nescit  simulare  nescit  regnare.' 


THE   LABYRINTH   OF  THE  WORLD  1 89 

He  who  would  rule  others  must  often  not  see,  not 
hear,  not  understand,  even  if  he  sees,  hears,  under- 
stands. This,  as  thou  art  inexperienced  in  public 
affairs,  thou  canst  not  understand."  "  Yet,  on  my 
faith,"  quoth  I,  "I  see  that  they  have  not  the 
members  they  should  have."  "  And  I,"  said  he, 
"  counsel  thee  to  be  silent ;  indeed,  I  promise  thee 
that  if  thou  ceasest  not  to  cavil  thou  shalt  find  thy- 
self in  a  place  that  will  please  thee  not.  Knowest 
thou  not  that  censuring  judges  endangers  the  neck  ? " 
Then  I  was  silent  and  gazed  quietly  at  everything. 
But  it  does  not  seem  to  me  fitting  that  I  should 
narrate  all  that  I  saw  at  the  divers  chairs.  On  two 
things  only  will  I  touch. 

(Disorder  and  Injustice  are  frequent  among  Judges?) 

5.  I  observed  most  carefully  the  law-court  of  the 
senators,  and  I  saw  that  the  names  of  the  lord- 
justices  were  as  follows : — Judge  Nogod,  Judge 
Lovestrife,  Judge  Hearsay,  Judge  Partial,  Judge 
Loveself.  Judge  Lovegold,  Judge  Takegift,  Judge 
Ignorant,  Judge  Knowlittle,  Judge  Hasty,  Judge 
Slovenly.  The  president  of  them  all  was  Lord 
Thus-I- will-it.  From  their  names  I  immediately 
began  to  perceive  what  manner  of  judges  they 
were ;  but  an  example  of  it  befell  in  my  presence. 
Simplicity  was  accused  by  an  enemy  of  having 
defamed  some  good  men  by  calling  them  usurers, 
misers,  drunkards,  gluttons,  tipplers,  and  I  know 
not  what  else.  As  witnesses,  Calumny,  Lie,  and 
Suspicion    were    brought    forward.      As    council, 


I90  THE   LABYRINTH   OF   THE   WORLD 

Flattery  appeared  for  one  side,  and  Prattler  for  the 
other ;  but  Simplicity  declared  that  she  needed 
him  not.  Questioned  whether  she  admitted  that 
of  which  she  was  accused,  she  said  :  "  I  admit,  dear 
my  lords.  Here  I  stand  ;  I  cannot  speak  difierentl}^ 
May  God  help  me!"  Then  the  judges,  crowding 
together,  collected  the  votes.  Nogod  said  :  "  It  is, 
indeed,  true  what  this  wench  sayeth  ;  but  what 
business  had  she  to  gossip  thus  ?  If  we  let  it  pass, 
she  will  use  her  jaw  against  us  also.  I  give  my 
vote  in  favour  of  her  being  punished."  Lovestrife 
said  :  "  Certainly ;  for  if  such  a  thing  were  passed 
over  once,  others  also  would  ask  for  forbearance." 
Hearsay  said  :  ''  I  do  not,  indeed,  truly  know  what 
has  happened,  but  as  the  complainant  lays  so  much 
importance  on  this  matter,  I  conclude  that  it  really 
gives  him  pain.  Let  her  then  be  punished."  Partial 
said :  "  I  had  known  before  that  this  chatterer 
blabs  out  everything  she  knows.  It  is  necessary 
to  stop  her  jaws."  Loveself  said :  "  The  injured 
man  is  my  good  friend.  She  should  at  least  have 
spared  him,  for  my  sake,  and  not  have  affronted 
him  in  this  fashion.  She  deserves  punishment." 
Lovegold  said :  "  You  know  how  bounteous  he  "i 
has  proved  himself;  he  deserves  our  protection." 
Takegift  said :  "  It  is  so ;  we  would  be  ungrateful 
if  we  did  not  attend  to  his  complaint."  Ignorant 
said  :  "  I  know  no  precedent  in  this  case.  Let  her 
suffer  as  she  has  deserved."  Then  Knowlittle  :  "  I 
do  not  understand  the  case.  I  agree  to  whatever 
sentence  you  may  pass."  Slovenly  said  :  "  Be  it  as 
'  J.e.,  the  complainant. 


THE   LABYRINTH   OF   THE  WORLD  iQt 

it  may.  I  accede  to  everything."  Careless  said  : 
"Can  we  not  defer  the  lawsuit?  Perhaps  the 
matter  will  clear  itself  up  later."  Hasty  said  : 
"  Not  so ;  let  us  gladly  pass  judgment."  Then 
the  Lord- Justice  said  :  "  Certainly ;  whom  have  we 
to  consider  ?  As  the  law  will  sit,  so  must  it  be 
done."  And  rising,  he  delivered  his  sentence : 
"  As  this  prattling  woman  has  given  herself  up  to 
much  unbecoming  conduct,  and  shows  ill-will  to 
good  men,  she  shall  receive  forty  stripes,  save  one, 
to  subdue  her  unbridled  tongue,  and  as  an  example. 
This  sentence  is  to  be  made  known  to  her."  Then 
the  complainant,  with  his  council  and  witnesses, 
bowed  and  thanked  for  this  just  finding.  It  was 
made  known  to  Simplicity  also.  But  she  gave 
herself  up  to  crying  and  to  wringing  of  hands. 
Then  saying  that  she  had  not  respected  the  law, 
they  ordered  her  punishment  to  be  rendered  yet 
more  severe,  and  she  was  seized  and  led  forth  to 
punishment.  Seeing  the  injustice  that  had  been 
done,  I  exclaimed,  unable  to  contain  myself :  "  Oh, 
if  all  tribunals  in  the  world  are  as  this  one,  may 
God  the  Almighty  so  help  me  that  I  may  never  be 
a  judge,  or  go  to  law  with  anyone  !  "  "  Be  silent, 
madman,"  said  the  interpreter,  and  he  placed  his 
fist  before  my  mouth.  "  On  my  oath,  I  say  that 
through  thy  talking  thou  wilt  receive  as  bad  and 
worse  punishment  than  this  woman."  And,  indeed, 
lo  !  the  plaintiff  and  Flattery  already  begin  to  bring 
forward  witnesses  against  me.  Then  perceiving 
this,  and  being  afeard,  I  hurried  thence,  I  know 
not  how,  scarcely  drawing  breath. 


192  THE   LABYRINTH   OF   THE  WORLD 


{On  the  Perversity  of  Lawyers^ 

6.  While  I  then  take  breath  outside  these  law- 
courts  and  wipe  my  eyes,  I  see  many  coming  to  the 
courts  bringing  plaints,  and  immediately  the  advo- 
cates (Prattler,  Flattery,  Guidewrong,  Procrastina- 
tion, and  others),  met  them  and  offered  their 
services,  considering  not  so  much  what  plaint  as 
what  purse  each  man  had.  Each  man  carried  with 
him  carefully  his  law-book  (I  think  that  I  had  not 
seen  that  among  the  theologians),^  and  sometimes 
looked  at  it.  Now,  on  some  of  these  books  I  saw 
inscriptions  such  as  "  The  Devouring  Torment  o£ 
the  Land,"  or  "  The  Rapacious  Defraudment  of  the 
Land."  ^  But  unable  to  look  at  this  any  longer,  I 
went  away  sighing. 

(  The  unlimited  Power  of  Princes  and  the 
Stratagems  of  their  Officials^ 

7.  Then  Searchall  said  to  me:  "The  best  yet 
remains.  Come  and  behold  the  rule  of  kings, 
princes,  and  others  who  reign  over  their  subjects 
by  hereditary  right ;  perhaps  this  will  please  thee." 
And  we  go  to  another  place,  and  behold,  men  sat 
there  on  chairs  that  were  so  high  and  broad  that  it 

1  The  Bohemian  word  "zd,kon,"  i.e.  law,  has  also  the  significa- 
tion of  "  Bible  "  or  "  Testament." 

2  Komcnsky's  words  here  are  parodies  on  the  names  of 
ancient  Bohemian  law-books.  His  puns  are,  unfortunately, 
untranslatable. 


THE  LABYRINTH  OF  THE  WORLD  193 

was  rare  that  anyone  could  approach  them  and 
reach  them,  except  by  means  of  strange  instru- 
ments ;  for  each  one,  instead  of  ears,  had  long  tubes 
on  both  sides,  and  those  who  wished  to  say  some- 
thing had  to  whisper  into  them.  But  they  were 
crooked  and  full  of  holes,  and  many  words  escaped 
outward  before  they  reached  the  head,  and  those 
that  reached  it  were  mostly  altered.  I  marked 
this,  because  not  all  who  spoke  received  an  answer  ; 
at  times  even  when  one  clamoured  loudly  enough 
the  sound  did  not  penetrate  to  the  brain  of  the 
ruler.  Sometimes,  again,  an  answer  was  given,  but 
it  was  not  to  the  point.  Similarly,  instead  of  the 
eyes  and  the  tongue  there  were  tubes,  and,  seen 
through  them,  things  often  appeared  different  from 
what  they  really  were,  and  an  answer  was  given 
that  differed  from  the  intentions  of  the  ruler  him- 
self. Understanding  this,  I  said :  "  Why,  then,  do 
they  not  put  away  these  tubes  and  see,  hear, 
answer  with  their  own  eyes,  ears,  tongue,  as  plain 
people  do  ?  "  "  Because  of  the  preciousness  of  their 
person  and  the  dignity  of  their  rank  there  must  be 
such  delaying  ceremonies  ;  or  dost  thou  think  they 
are  peasants,  whose  eyes,  ears,  mouth,  everyone 
may  approach  ? " 

(  The  Great  must  have  CouncillorSy  however 
inconvenient  they  may  be.) 

8.  Meanwhile,  I  see  some  who  walk  round  the 
thrones  ;  of  these  some  whisper  somewhat  into  the 
ears  of  their  master  by  means  of  these  tubes ;  others 


194  THE  LABYRINTH  OF  THE  WORLD 

place  vari-coloured  spectacles  before  his  eyes ; 
others  burn  incense  before  his  nose  ;  others  first 
put  his  feet  closer  together,  and  then  again  separate 
them ;  others  adorn  and  strengthen  his  throne. 
Seeing  this,  I  ask  :  "  Who  are  these  ?  and  what  do 
they  ? "  The  interpreter  answered  :  "  They  are  the 
privy  councillors  who  instruct  the  kings  and  great 
lords."  "I  should  not,"  quoth  I,  "allow  this  if  I 
were  in  their  position ;  rather  should  I  wish  to  be 
able  to  use  my  own  limbs  and  act  as  I  wished." 
One  man  said  :  "  He  must  not  take  everything  on 
his  shoulders;  nor  would  he  be  permitted  to  do  so!" 
Then  said  I :  "These  great  lords  are  more  wretched 
than  peasants,  being  so  bound  that  they  cannot 
even  move,  except  in  accordance  with  the  will  of 
others."  "  Yet  are  they  thus  more  certain  in  their 
own  minds,"  quoth  he  ;  "  but  now  look  at  these 
men  ! " 

( Without  Councillors^  Matters  are  yet  worse.) 

9.  And  I  look  back,  and  behold  some  of  those 
who  sat  on  these  chairs  did  not  allow  themselves  to 
be  thus  molested,  and  drove  these  councillors  from 
them  ;  and  this  was  according  to  my  wishes.  But 
here  I  immediately  found  other  evils.  In  the  place 
of  the  few  that  had  been  driven  away,  there  came 
many  others,  and  they  tried  to  blow  and  whisper 
into  the  ears,  nose,  and  mouth  of  the  ruler;  to  close 
and  disclose  his  eyes  in  divers  fashions  ;  to  stretch 
out  his  hands  and  feet  now  in  this,  now  in  that 
direction ;  particularly  also  did  each  one  endeavour 


THE  LABYRINTH  OF  THE  WORLD  1 95 

to  lead  and  draw  him  to  the  spot  where  he  himself 
stood.  Thus  the  unhappy  lord  knew  not  what  to 
do,  to  whom  he  should  give  way,  whom  he  should 
restrain,  nor  how  he  could  be  a  match  for  them  all. 
And  I  said  :  "  I  see  already  that  it  is  better  to  trust 
a  few  chosen  ones  than  to  be  the  prey  of  them  all ; 
but  could  not  all  this  be  contrived  somewhat 
differently  ?  "  "  And  how  could  it  be  contrived  ?  " 
quoth  he.  "  The  estate  of  the  ruler  compels  him  to 
receive  complaints,  accusations,  petitions,  entreat- 
ments,  arguments,  and  counter-arguments  from  all, 
and  to  grant  justice  to  all.  Let  it  then  be  according 
to  the  customs  of  these  men." 

{Careless  Lords.) 

10.  Then  the  interpreter  showed  me  some  lords, 
who  allowed  nobody  near  them  except  men  w^ho 
strove  and  worked  for  the  ruler's  comfort.  And  I 
saw  that  they  had  around  them  men  who  were 
skipping  round  them,  stroking  them,  placino- 
pillows  under  them,  and  mirrors  before  their  eyes, 
cooling  them  with  fans,  picking  up  the  feathers 
and  sweepings  around  them,  kissing  their  garments 
and  shoes  ;  yet  all  this  was  but  deceit ;  some  even 
licked  the  spittle  and  snivel  that  came  forth  from 
their  masters,  praising  it  as  being  sweet.  But  all 
this,  again,  pleased  me  not ;  particularly  when  I  had 
seen  that  the  throne  of  almost  every  one  of  these 
rulers  frequently  shook,  and  was,  when  he  least 
expected  it,  overturned  ;  for  he  lacked  those  trusty 
supporters. 


196  THE  LABYRINTH  OF  THE  WORLD 


(A  Dangerous  Adventure  of  the  Pilgrim^ 

11.  Now  it  befell  that  in  my  presence  a  royal 
throne  suddenly  shook,^  broke  into  bits,  and  fell  to 
the  ground.  Then  I  heard  noise  among  the  people, 
and  looking  round,  I  see  that  they  were  leading  in 
another  prince  and  seating  him  on  the  throne,  while 
they  joyously  declared  that  things  would  now  be 
different  from  what  they  had  been  before  ;  and 
everyone,  rejoicing,  supports  and  strengthens  the 
new  throne  as  much  as  he  can.  Now  I,  thinking  it 
well  to  act  for  the  common  welfare  (for  thus  they 
called  it),  came  nearer  and  contributed  ^  a  nail  or 
two  to  strengthen  the  new  throne  ;  for  this  some 
praised  me,  while  others  looked  askance  at  me. 
But  meanwhile  the  other  prince  recovered  himself, 
and  he  and  his  men  attacked  us  with  cudgels, 
thrashing  the  whole  crowd,  till  they  fled,  and  many 
even  lost  their  necks.  Maddened  by  fear  I  almost 
lost  consciousness,  till  my  friend  Searchall,  hearing 
that  they  were  inquiring  as  to  who  had  aided  and 
abetted  the  other  throne,  nudged  me  that  I  also 
might  flee.     Falsehood  said  that  it  was  not  neces- 

1  Komensky  here  alludes  to  the  temporary  expulsion  of  the 
Austrians  from  Bohemia,  the  short  reign  of  Frederick  of  the 
Palatinate,  and  the  subsequent  victory  of  Ferdinand  II.  of 
Austria. 

^This  allusion  to  aid  given  by  Komensky  to  the  cause  of 
King  Frederick  is  somewhat  obscure,  as  he  naturally  did  not 
refer  to  it  in  any  of  his  writings.  His  sympathies  were,  of 
course,  with  the  elector  Palatine,  and  his  father-in-law 
Cyrillus  assisted  the  President  of  the  Prague  Consistory, 
Dicastus,  at  the  coronation  of  King  Frederick. 


THE  LABYRINTH  OF  THE  WORLD  197 

sary.  While  I  then  reflect  which  of  them  I  shall 
obey,  I  am  struck  by  one  of  the  cudgels  which  they 
were  brandishing  near  ;  then  I  recovered  conscious- 
ness, and  I  hastily  fly  into  a  corner.  Thus  did  I 
understand  that  to  sit  on  these  chairs,  to  be  near 
them,  or  indeed  to  touch  them  in  any  way,  is 
dangerous.  Then  I  went  forth  from  here  most 
gladly,  and  I  resolved  never  again  to  return.  And 
thus  spake  I  to  my  guides :  "  Let  him,  who  will, 
approach  these  heights.     I  shall  not  do  so." 

{There  is  Disorder  everywhere  among  Men.) 

12.  And  I  was  yet  more  certain  of  this  when  I 
discovered  that  though  these  men  wished  to  be 
called  the  world-rulers,  yet  everything  was  full  of 
unruliness.  For  whether  the  prince  permitted  his 
subjects  to  communicate  with  him  through  the 
tubes,  or  whether  he  delivered  his  decrees  by  means 
of  the  whispers  of  others,  I  saw  as  much  evil  as 
justice  ;  I  heard  as  much  groaning  and  lamentation 
as  merriment ;  I  found  that  justice  was  inter- 
meddled with  injustice,  and  violence  with  legality. 
I  clearly  understood  that  the  town-halls,  the  law- 
courts,  the  chanceries  are  as  much  the  workshops 
of  falsehood  as  of  righteousness,  and  that  those  who 
call  themselves  the  defenders  of  order  in  the  world 
are  as  much  (and  often  more)  the  defenders  of  dis- 
order than  of  order.  And  wondering  how  much 
vanity  and  glittering  misery  is  concealed  within 
this  estate,  I  took  leave  of  these  men  and  went 
away. 


CHAPTER  XX 

THE   ESTATE  OF   SOLDIERY 

{The  Cruelty  of  Mail.) 

We  then  enter  the  last  street,  and  on  the  first 
market-place  I  see  no  few  men  clothed  in  red  ; 
approaching  them,  I  hear  that  they  are  deliber- 
ating among  themselves  as  to  how  they  could  give 
wings  to  Death,  so  that  she  could  in  a  moment 
penetrate  everywhere  both  near  and  far ;  item,  how 
that  which  had  been  built  during  many  years  could 
be  destroyed  in  an  hour.  And  I  become  afeard  on 
hearing  such  speech,  for  hitherto,  wherever  I  had 
looked  at  the  deeds  of  men,  the  education  and  the 
increase  of  mankind,  and  the  furthering  of  the 
comforts  of  human  life,  had  alone  been  talked  of 
and  striven  for.  But  these  men  deliberated  on  the 
destruction  of  the  lives  and  of  the  comforts  of  men. 
Then  the  interpreter  said  :  "  The  endeavours  of 
these  men  also  tend  to  that  purpose,  but  by  a  some- 
what different  path — to  wit,  they  remove  that  which 

is  harmful.     Later  thou  wilt  understand  this." 
198 


THE  LABYRINTH  OF  THE  WORLD  199 

{Recruiting.) 

2.  Meanwhile  we  come  to  a  gate,  where,  instead 
of  gate-keepers,  there  stood  some  with  drums,  who 
asked  each  one  who  wished  to  enter  whether  he 
had  a  purse.  Then  when  he  showed  and  opened 
it,  they  put  some  silver  into  it,  and  said :  "  Let 
this  hide  be  considered  as  paid  for."  Then  they 
bid  the  man  enter  what  appeared  to  be  a  vault, 
and  atterwards  again  conducted  him  out,  loaded 
with  iron  and  fire-arms  ;  then  they  ordered  him  to 
proceed  farther  into  the  market-place. 

{The  Arsenal,  or  Armoury.) 

And  now  becoming  desirous  to  see  what  was  in 
this  vault,  I  immediately  enter  it.  And  behold, 
there  lay  there  on  the  ground  an  endless  mass  of 
cruel  weapons  that  thousands  of  carts  could  not 
have  transported.  There  were  weapons  for 
stabbing,  chopping,  cutting,  pricking,  hacking, 
stinging,  cutting  down,  tearing,  burning ;  there 
were  altogether  so  many  instruments  destined  to 
destroy  life,  fashioned  out  of  iron,  lead,  wood,  and 
stone,  that  terror  befell  me,  and  I  exclaimed : 
"  Against  what  wild  beasts  are  they  preparing  all 
these  things  ? "  "  Against  men,"  the  interpreter 
answered.  "  Against  men  !  "  quoth  I.  "  Alas  !  I 
had  thought  it  was  against  some  mad  animal,  or 
wild,  furious  beasts.  But,  in  the  name  of  God, 
what  cruelty  this  is  that  men  should  devise  such 


20O  THE  LABYRINTH  OF  THE  WORLD 

terrible  things  against  other  men ! "  "  Thou  art 
too  fastidious,"  he  said,  laughing. 

{Tke  Life  of  Soldiers  is  licentious^ 

4.  And  going  onward,  we  come  to  a  market-place, 
where  I  see  herds  of  these  men  who  were  clothed 
in  iron,  and  had  horns  and  claws,  and  were  fettered 
together  in  troops.  They  were  crouching  before 
what  seemed  troughs  and  jugs,  into  which  that 
which  they  were  to  eat  and  drink  was  strewn  and 
poured  out  for  them  ;  and  they,  one  after  the  other, 
gobbled  and  lapped  it  up.  And  I  said  :  "Are  hogs, 
then,  being  here  fattened  for  butchery  ?  I  see, 
indeed,  the  appearances  of  men,  but  swinish  deeds." 
"  That  is  no  inconvenience  for  men  of  that  estate," 
said  the  interpreter.  Meanwhile,  they  rise  from 
these  troughs,  give  themselves  to  frolics  and  danc- 
ing, skipping  and  shouting.  And  the  interpreter 
further :  "  Well,  dost  thou  see  the  delights  of  this 
life  ?  About  what  need  they  be  anxious  ?  Is  it 
not  merry  to  be  here  ?  "  "I  shall  await  what  will 
befall  later,"  quoth  I.  But  they  now  begin  to 
pursue  and  harry  every  man  whom  they  met,  who 
was  not  of  their  own  estate.     Then,  wallowing  on 

the  earth,  they  committed and  every  infamy, 

without  any  shame  or  fear  of  God.  Then  I  blushed 
and  said :  "  Assuredly  they  should  not  be  allowed 
to  do  this."  "  They  must  be  allowed,"  said  the 
interpreter,  "  for  this  estate  claims  much  liberty." 
They  then  sat  down  and  began  to  gobble,  and  after 
they  had  crammed  themselves  with  food  and  drink 


THE  LABYRINTH  OF  THE  WORLD  201 

till  they  were  speechless,  they  stretched  themselves 
out  on  the  earth  and  snored.  Then  they  were  led 
into  the  market-place,  where  rain,  snow,  hail,  frost, 
sleet,  thirst,  hunger,  and  every  sort  of  filth  rained 
on  them.  Then  no  few  trembled,  panted,  tottered, 
perished,  the  food  of  all  dogs  and  crows.  Yet 
others  heeded  not,  and  continued  to  revel. 

{Descj'iption  of  a  Battle.) 

5.  Then  suddenly  the  drums  beat,  the  trumpet 
resounds  ;  then  behold,  all  rise  up,  seize  daggers, 
cutlasses,  bayonets,  or  whatever  they  have,  and 
strike  mercilessly  at  one  another,  till  blood  spurts 
out.  They  hack  and  hew  at  one  another  more 
savagely  than  the  most  savage  animals.  Then  the 
cries  increase  in  every  direction ;  one  could  hear 
the  tramping  of  horses,  the  clashing  of  armour,  the 
clattering  of  swords,  the  growl  of  the  artillery,  the 
whistle  of  shots  and  bullets  round  our  ears,  the 
sound  of  trumpets,  the  crash  of  drums,  the  cries 
of  those  who  urged  on  the  soldiers,  the  shouting  of 
the  victors,  the  shrieking  of  the  wounded  and 
dying.  An  awful  leaden  hail-storm  could  be  seen  ; 
dreadful  fiery  thunder  and  lightning  could  be 
heard;  now  this,  now  that  man's  arm,  head,  leg 
flew  away;  here  one  fell  over  the  other,  while 
everything  swam  in  blood.  "Almighty  God," 
quoth  I,  '*  what  is  happening  ?  Must  the  whole 
world  perish  ? " 

Hardly  had  I  somewhat  recovered  consciousness 
than  I  fled  this  spot,  I  know  not  how,  nor  whither 


202  THE  LABYRINTH  OF  THE  WORLD 

I  went.  When  I  had  somewhat  recovered  my 
breath,  I  said,  though  still  trembling,  to  my  guides : 
"  Whither,  then,  have  you  led  me  ? "  The  in- 
terpreter answered :  "  Oh,  on  thee,  effeminate  one  ! 
To  let  others  feel  your  power,  that  is  what  makes 
a  man  of  you."  "  What  have  they  then  done  to 
each  other  ? "  I  said.  He  answered :  "  The  lords 
fell  out,  and  then  the  matter  had  to  be  settled." 
"  What !  do  these  men  then  settle  it  ? "  quoth  I. 
"Certainly,"  the  interpreter  answered,  "by  such 
means  ;  for  who  could  make  great  lords,  kings,  and 
kingdoms  that  have  no  judge  above  them  agree  ? 
They  must  decide  the  differences  between  them  by 
means  of  the  sword.  He  who  surpasses  the  other 
in  the  usage  of  iron  and  fire  takes  the  first  place." 
"  Oh,  barbarity !  oh,  beastliness  ! "  quoth  I.  "  Was 
there  then  no  other  way  to  reconcile  them  ?  Wild 
beasts  should  thus  settle  their  differences,  not 
men." 

( Those  who  ixmain  after  the  Battle?) 

6.  Meanwhile,  I  see  that  they  lead  and  carry  from 
the  battlefield  many  whose  hands,  arms,  head,  nose 
had  been  cut  off,  whose  bodies  had  been  trans- 
pierced, whose  skin  was  in  tatters,  and  who  were 
everywhere  dabbled  with  blood.  While  I  could, 
from  pity,  scarce  look  at  these  men,  the  interpreter 
said :  "  All  this  will  be  healed ;  a  soldier  must  be 
hardy."  "  What,  then,"  quoth  I,  "  of  those  who  lost 
their  lives  here  ? "  He  answered  :  "  Their  hides  had 
already   been    paid    for."     "  How    this  ? "    said   L 


THE   LABYRINTH   OF  THE  WORLD  203 

"Hast  thou,  then,  not  seen  how  many  pleasant 
things  were  previously  granted  them  ? "  "  And 
what  unpleasant  things  also  had  they  to  endure  ? " 
quoth  I ;  "  and  even  if  only  delights  had  previously 
been  their  lot,  it  is  a  wretched  thing  to  give  food 
to  a  man  only  that  he  may  be  forced  to  go  to  the 
shambles  directly  afterwards.  It  is  an  ugly  estate 
in  any  case.  I  like  it  not !  I  like  it  not !  Let  us 
o'o  hence." 


CHAPTER  XXI 

THE   ESTATE   OF  THE   KNIGHTS 

(  Wherefore  Nobility  and  Coats-of-A  rms  are  given.) 

"  Look  now,"  said  the  interpreter,  ^'  what  honour 
he  receives  who  demeans  himself  bravely,  and 
fights  his  way  through  swords  and  spears,  arrows 
and  bullets."  Then  they  lead  me  to  what  appeared 
a  palace,  and  here  I  see  one  who  sat  under  a 
baldachin,  and  called  to  him  some  of  those  who 
bore  them  bravely  in  fight.  And  many  came 
carrying  with  them  skulls,  crossbones,  ribs,  fists 
that  they  had  hewed  off  the  bodies  of  their  enemies, 
and  pouches  and  purses  that  they  had  taken  from 
them.  They  were  praised  for  this,  and  he  who  sat 
under  the  baldachin  gave  them  a  painted  thing,^ 
and  peculiar  liberties  above  the  others.  They 
carried  these  things  on  poles,  so  that  all  could  see 
them. 

{Others  also  crowd  into  this  Estate.) 

2.  Seeing  this,  many,  not  only  warriors  as  in  the 
olden  days,  but  others  also  who  busied  themselves 

I.e.,  coats-of-arms. 
204 


THE  LABYRINTH  OF  THE  WORLD  20$ 

with  trade  or  book  came  forward,  and  unable  to 
show  wounds  and  goods  taken  from  the  enemy,  as 
the  others  did,  they  drew  out  and  presented  their 
own  purses,  or  writings  which  had  been  up  into 
books.  And  to  them  also  such  things  were  given 
as  to  the  others — indeed,  frequently  more  gorgeous 
ones ;  and  then  they  were  admitted  into  a  higher 
hall. 

{The  Splendour  of  Knights.) 

3.  Entering  behind  them,  I  see  bands  of  them 
who  were  walking  together ;  they  had  feathers  on 
their  heads,  spurs  on  their  heels,  and  steel  around 
their  hips.  I  did  not  approach  them  closely,  and  I 
did  well  so.  For  I  soon  saw  that  others  who 
meddled  with  them  fared  not  well;  for  those 
who  approached  them  too  closely,  who  did  not 
sufficiently  make  room  for  them,  who  did  not  bend 
their  knees  to  them  sufficiently,  who  knew  not  how 
to  pronounce  their  titles  sufficiently  correctly,  these 
they  struck  with  their  fists.  Fearing  that  this 
would  befall  me  also,  I  begged  that  we  might  go 
thence.  But  Searchall  said :  "  First  look  better  at 
them,  but  be  careful." 

{Kjiightly  Deeds.) 

4.  So  I  look  from  a  distance  and  behold  their 
deeds.  Then  I  see  that  their  work  (as  they  said 
because  of  the  privileges  of  their  estate)  consisted 
in  treading  the  pavement,  sitting  astride  on  the 


206  THE  LABYRINTH   OF  THE  WORLD 

back  of  a  horse,  hunting  greyhounds,  hares  and 
wolves,  driving  the  serfs  to  soccage,^  placing  them 
in  towers,^  and  then  again  letting  them  out,  sitting 
at  long  tables  laden  v^ith  divers  dishes,  and  keeping 
their  feet  under  them  as  long  as  possible,  bowing 
daintily  and  kissing  hands,  playing  skilfully  at 
draughts  or  dice,  prattling  without  shame  of  all 
obscene  and  lewd  matters,  and  other  such  things. 
It  was,  they  said,  assured  to  them  by  their 
privileges  that  all  they  did  should  be  called  noble, 
and  no  one  who  was  not  a  man  of  honour  should 
assort  with  them.  Some  also  measured  each  other's 
shields,^  comparing  the  one  with  the  other ;  and  the 
greater  and  the  more  antiquated  a  man's  shield  was, 
the  more  was  he  esteemed.  But  if  a  man  bore  a 
new  one,  the  others  shook  their  heads  over  him. 
I  saw  much  more  there  that  appeared  to  me 
wondrous  and  absurd,  but  I  may  not  tell  every- 
thing. This  only  will  I  say,  that  after  looking 
sufficiently  at  the  vanities  of  these  men,  I  again 
begged  my  guides  to  proceed  elsewhere,  and  I 
obtained  their  consent. 

( The  Road  to  the  Castle  of  Fortzme.) 

5.  While  we  proceed,  the  interpreter  says  to  me : 
"  Well,  now,  thou  hast  beheld  the  labour  and  striv- 
ing of  men,  and  nothing  has  pleased  thee  ;  perhaps 

^In  Bohemian,   "robota,"  the  enforced  labour  which  the 
Bohemian  lords  demanded  of  their  serfs. 
2  J.e.,  prisons. 
^Ze.,  coats-of-arms. 


THE  LABYRINTH  OF  THE   WORLD  207 

because  thou  hast  thought  that  these  men  have 
naught  but  labour.  Learn  then  now,  that  all  these 
labours  are  the  way  that  leads  to  that  rest  to  which 
all  who  shirked  not  toil  at  last  attain  ;  for  when 
they  obtain  estates  and  wealth,  or  glory  and 
honour,  or  comfort  and  pleasure,  their  minds  have 
sufficient  cause  to  rejoice.  Therefore,  then,  will  we 
now  guide  thee  to  this  delightful  castle,  that  thou 
mayest  see  what  is  the  purpose  of  the  labours  of 
men."  And  I  rejoiced  at  this,  hoping  to  find  there 
rest  of  the  mind  and  consolation. 


CHAPTER  XXII 

THE  PILGRIM   FINDS   HIMSELF  AMONG  THE  NEWSMEN 

When  we  drew  near  to  the  gate,  I  see  a  multitude 
of  men  in  the  market-place  to  the  left,  and  Impu- 
dence says :  "  Lo  !  these  also  we  must  not  omit." 
"  What  have  they  there  ? "  quoth  I.  He  answered  : 
"  Come  and  see."  And  we  walk  among  them,  and, 
behold,  they  stood  there,  two  or  three  together  ;  and 
one  pointed  with  his  finger  at  the  other,  averted 
his  head,  clapped  his  hands,  scratched  himself 
behind  his  ears.  Finally  some  skip  for  joy ; 
others  cry.  "  What,  then,"  quoth  I,  '^  are  these 
men  doing  here  ?  Are  they  acting  a  play  of 
some  fashion  ? "  "  Thou  must  by  no  means  take 
such  things  for  a  play,"  said  the  interpreter ; 
"  they  have  real  things  before  them,  which,  accord- 
ing to  the  manner  in  which  they  are  fashioned, 
produce  within  them  wonder,  laughter,  ire."  "  Yet 
would  I  gladly  know  what  these  things  are  at 
which  they  wonder,  at  which  they  laugh,  and 
which  cause  their  ire."  Then  gazing  attentively, 
I  behold  that  they  were  busying  themselves  with 
strange  whistles,  and  that  one  man,  bending 
towards  the  other,  whistled  somewhat  into  his 
ear ;    and   when    this    piping   was   pleasing   they 

rejoiced,  and  when  it  was  doleful  they  were  sad. 
208 


THE  LABYRINTH   OF  THE  WORLD  209 

{These  Whistles  have  divers  Soimds.) 

2.  This  also  seemed  wondrous,  that  the  same 
whistles  pleased  some  vastly  that  they  refrained 
not  from  skipping  for  joy ;  to  others  the  same 
sound  appeared  so  grievous  that  they  held  their 
ears  and  ran  away  into  corners,  or  they  listened 
and  then  began  to  lament  and  cry  bitterly.  And 
I  said  :  "  This  is  a  monstrous  thing,  that  one  and 
the  same  whistle  should  sound  so  sweet  to  some, 
and  so  bitter  to  others."  The  interpreter  said  :  "  It 
is  the  difference  not  of  the  sound,  but  of  the  hear- 
ing, that  causes  this.  As  one  and  the  same  medicine 
acts  differently  on  patients  according  to  their  sick- 
ness, so  also  according  to  a  man's  inward  passion 
and  inclination  to  a  thing  the  exterior  sound  of  it 
appears  either  sweet  or  bitter." 

(  The  Limping  Messenger.) 

3.  "  And  where  do  they  find  these  whistles  ? " 
"  They  bring  them  from  everywhere,"  he  said. 
"  Seest  thou  not  the  vendors  ? "  Then  I  look,  and 
see  that  some  walked  and  rode  out  who  were 
appointed  to  carry  about  these  whistles.  Many  of 
these  rode  forth  on  speedy  horses,  and  many  bought 
of  them  ;  others  went  on  foot,  and  some  even  limped 
along  on  crutches,  and  prudent  men  bought  rather 
from  these,  believing  them  to  be  trustworthy.^ 

^  The  "limping  messenger"  was  a  proverbial  expression 
signifying  "later  news."  At  that  period  when  communi- 
cations were  uncertain  and  difficult,  the  later  news  often 
contradicted  that  which  had  been  first  reported. 

o 


2IO  THE   LABYRINTH   OF  THE  WORLD 

{The  Delight  of  News-letters^ 

4.  Not  only  did  I  look  at  them,  but  I  also  lis- 
tened myself,  stopping  at  divers  spots ;  and  I  under- 
stood that  there  was  truly  some  pleasure  in  hearing 
the  divers  sounds  that  proceeded  from  various 
directions.  But  it  pleased  me  not  that  some  acted 
in  an  immoderate  fashion,  for  they  bought  up  all 
the  whistles  that  they  could  obtain ;  then  after 
having  used  them  for  a  short  time,  they  again 
threw  them  away.  There  were  also  men  of  divers 
estates  who  sat  but  rarely  at  home,  and  were  ever 
on  the  watch  in  the  market-place,  ever  giving  their 
ears  to  that  which  was  piped  there. 

{The   Vanity  of  News-waiting^ 

5.  Yet  all  this  pleased  me  not  when  I  saw  the 
vanity  of  the  thing ;  for  sometimes  a  doleful  note 
resounded,  so  that  all  grieved  ;  then  after  a  while 
a  different  sound  was  heard,  and  the  terror  turned 
to  laughter.  Some  notes  clang  so  sweetly  that  all 
rejoiced  and  exulted  ;  but  there  soon  came  a  change. 
The  sound  either  ceased  or  turned  to  a  mournful 
rattle ;  thus  those  who  were  guided  by  it  often 
rejoiced  and  grieved  over  many  things  vainly,  and 
it  was  but  smoke.^  It  was  therefore  a  cause  of 
lauQfhter  that  men  allowed  themselves  to  be  de- 
ceived  by  every  gust  of  wind.  Therefore  I  praised 
those  who,  heeding  not  such  folly,  looked  only  to 
their  work. 

^  I.e.,  mystification. 


THE   LABYRINTH   OF   THE  WORLD  211 

(  There  is  Discomfort  both  with  and  without 
News-letters.) 

6.  But  then,  again,  I  beheld  discomfort  also 
among  those  who  heeded  not  that  which  was  piped 
around  them.  From  every  direction  many  things 
fell  on  their  necks.^  At  last  I  see  here  this  also 
that  it  was  not  safe  for  all  to  use  these  whistles. 
For  as  these  sounds  appeared  different  to  different 
ears,  disputes  and  scuffles  arose  therefrom  ;  and  I 
myself  met  with  an  accident.^  Having  found  a 
sharp-sounding  whistle,  I  gave  it  to  a  friend  ;  then 
others  seizing  it  threw  it  to  the  ground  and  stamped 
on  it.  Then  they  threatened  me  for  having 
divulged  such  things,  and  seeing  how  furious  and 
inflamed  they  were,  I  was  obliged  to  flee.  But  as 
my  guides  ever  solaced  me  with  the  thought  of  the 
Castle  of  Fortune,  we  went  on  towards  it. 

1  I.e.,  they  were  accused  of  various  things. 

2  It  is  very  probable  that  this  is  an  alhision  to  some  adven- 
ture of  the  author,  of  which  otherwise  nothing  is  known.  He 
appears  to  have  been  accused  of  divulging  secret  news.  It 
was  not  in  the  nature  of  a  man  such  as  Komensky  to  be 
always  cautious. 


CHAPTER  XXIII 

THE   PILGRIM  BEHOLDS  THE   CASTLE  OF   FORTUNE, 
AND   FIRSTLY  THE  ENTRANCE  TO   IT 

( Virtue  is  noiv  but  a  Ruined  Gate  to  Fame.) 

Now  when  we  approach  this  our  dear  castle,  I  first 
see  crowds  of  men  who  were  streaming  thitherward 
from  all  the  streets  of  the  town  ;  they  walked 
round,  endeavouring  to  spy  out  how  they  could 
reach  the  summit.  Now  to  that  castle  only  one  lofty 
narrow  gate  led,  but  it  had  fallen  into  ruins,  was 
covered  up  with  earth,  and  overgrown  with  thorns. 
It  was,  meseems,  called  Virtue.  Concerning  it  I 
was  told  that  in  olden  times  it  had  been  built  as 
the  sole  entrance  to  the  castle,  but  that  through 
some  accident  it  had  soon  afterwards  been  covered 
up  with  earth  ;  therefore  some  other  smaller  gates 
had  been  made,  while  this  one  was  abandoned  as 
being  inaccessible  and  too  difficult  to  enter. 

{The  Side  Entrances^ 

2.  They  therefore  broke  through  the  walls  and 
made  small  gates  at  both  sides,  and  looking  at  them 
I  see  on  them  inscriptions  such  as  Hypocrisy,  Lie, 

212 


THE   LABYRINTH   OF  THE  WORLD  213 

Flattery,  Vice,  Cunning,  Violence,  and  so  forth. 
But  when  I  called  the  gates  by  these  names,  those 
who  were  entering  heard  me ;  then  were  they  in- 
censed against  me,  grumbled,  and  wanted  to  throw 
me  down,  so  that  I  had  to  keep  my  mouth  closed. 
Then  looking  again,  I  saw  that  some  still  attempted 
to  climb  upward  by  the  ancient  gate  through 
ruins  and  thorns.  Some  succeeded  ;  others  did  not, 
and  these  returned  to  the  side  entrances,  that  were 
lower,  and  passed  through  them. 

{Fortuna  raises  up  those  on  whom  by  chance  she 
seizes^ 

3.  Now  I  enter  and  see  that  this  was  not  yet 
the  castle,  but  that  here  also  there  was  a  market- 
place, in  which  stood  a  crowd  of  people,  who  were 
looking  anxiously  at  the  palaces  above  them,  and 
heaving  sighs.  When  I  asked  what  they  were 
doing  there,  I  was  told  that  these  were  men  who 
claimed  to  be  admitted  to  the  abode  of  the  gracious 
Lady  Fortuna,  and  who  were  waiting  for  a  glance 
from  her  and  for  admission  to  her  castle.  "  And 
are  they  not  all  to  reach  it?  Surely  all  have 
striven  bravely  for  that  purpose  !  "  The  interpreter 
answered :  "  Each  one  may  strive  to  the  best  of  his 
power  and  knowledge ;  but  in  the  end  it  depends 
on  the  Lady  Fortuna,  whom  she  wishes  to  receive 
and  whom  not.  Thou  mayest  indeed  wonder  at 
the  fashion  in  which  it  is  done."  Then  I  see  that 
beyond  the  spot  where  I  was  standing  there  were 
no  longer  either  gates  or  steps,  but  only  a  wheel, 


214  THE   LABYRINTH   OF  THE  WORLD 

that  incessantly  turned  round  and  round ;  he  who 
clung  to  it  was  lifted  upward  to  a  higher  floor,  here 
only  received  by  the  Lady  Fortuna,  and  then  per- 
mitted to  proceed  farther.  But  of  those  below,  not 
everyone  who  wished  to  seize  the  wheel  was 
allowed  to  do  so;  indeed,  they  only  whom  a 
functionary  of  Fortuna,  named  Chance,  led  to  the 
wheel  or  placed  on  it;  all  others  slipped.  Now 
this  administrator,  Chance,  walked  in  the  midst  of 
the  crowd,  and  whom  fortuitously  she  encountered, 
him  she  seized  and  placed  on  the  wheel:  even 
although  some  thrust  themselves  before  her  eyes, 
stretched  out  their  hands  and  entreated  her,  alleging 
the  hardships  they  had  undergone  :  their  sweat, 
weals,  slashes,  and  other  proofs  of  their  toil.  But 
I  afBrm  that  she  must  have  been  entirely  deaf  and 
blind,^  for  neither  did  she  consider  any  person  nor 
heed  anyone's  entreaties. 

(  The  Evil  Case  of  those  who  seek  Felicity^ 

4.  There  were  many  there  of  divers  estate  who, 
I  knew,  had  grudged  nor  labour,  nor  sweat,  both 
in  fulfilling  their  duties  and  in  endeavouring  to 
pass  through  the  gate  of  Virtue,  or,  indeed,  through 
the  side  entrance  also ;  yet  could  they  obtain 
felicity  ?  Another  who  thought  not  of  such  matters 
was  taken  by  the  hand  and  lifted  upward.     But  of 

1  Comp.  "  Verum  quam  significationem  habet  ista  mulier, 
qure  opinionem  facit  quod  ceeca  sit  ac  mente  capta  ?  Insistit 
autem  lapidi  rotundo,"  Haec,  ' '  respondit  Fortuna  est.  Nee 
caeca  tantummodo  est,  sed  surda  etiam." — "  Tabula  Cebetis." 


THE    LABYRINTH   OF   THE  WORLD  21 5 

those  who  were  waiting  here,  many  greatly  grieved 
that  their  turn  never  came,  and  some  even  became 
grey-haired.  Some,  abandoning  all  hope  of  happi- 
ness, returned  to  their  toilsome  labours ;  then  some 
of  these  were  again  seized  with  the  same  longing, 
again  climbed  upwards  towards  the  castle,  turning 
their  eyes  and  hands  in  the  direction  of  the  Lady 
Fortuna.  Thus  I  learnt  that  the  fate  of  these  dis- 
appointed ones  was  in  all  cases  wretched  and 
doleful. 


CHAPTER  XXIV 

( The  Pilgrim  beholds  the  Ways  of  the  Wealthy^ 

Then  I  said  to  my  guide  :  "  Now  would  I  gladly 
see  what  there  is  on  high,  and  how  the  Lady 
Fortuna  honours  her  guests."  "  It  is  well,"  said  he, 
and  before  I  knew  it  we  soared  upward  to  where 
the  Lady  Fortuna,  standing  on  a  globe,  distributed 
crowns,  sceptres,  commands,  chains,  buckles,  purses, 
titles  and  names,  honey  and  sweetmeats ;  and  she 
then  only  allowed  them  to  proceed  upward.  Now 
looking  at  the  construction  of  the  castle,  which 
consisted  of  three  floors,  I  see  that  they  conduct 
some  to  the  lower,  others  to  the  middle,  others 
again  to  the  upper  dwellings.  Then  the  interpreter 
said  to  me  :  "  Here,  in  the  lowest  chambers,  dwell 
those  whom  the  Lady  Fortuna  hath  endowed  with 
gold  and  with  goods;  in  the  middle  chambers  dwell 
those  whom  she  feeds  with  pleasure ;  in  the  highest 
palaces  those  reside  whom  she  invests  with  glory, 
that  they  may  be  observed,  praised,  honoured  by 
the  others.  Thou  seest  what  a  happy  thing  it  is 
for  a  man  to  succeed  in  coming  here." 

{The  Fetters  and  Burdens  of  Wealth^ 

2.  "Let  us  then,  by  all  means,  go  first  among  these 
men,"  quoth  I.     Then  we  enter  the  lower  chambers, 
216 


THE  LABYRINTH  OF  THE  WORLD  2\J 

and  behold,  there  was  darkness  there  and  gloom  ; 
indeed,  at  first  I  saw  scarcely  anything,  and  heard 
but  some  clinking;  and  the  stink  of  mould  proceed- 
ing from  all  directions  overcame  me.  Then  when 
I  somewhat  recovered  my  eyesight,  I  see  that  the 
chamber  was  full  of  people  of  all  ranks,  who 
walked,  stood,  sat,  reclined,  and  each  man's  feet 
were  loaded  with  fetters,  and  his  hands  bound  with 
chains;  some  had  also  beside  this  a  chain  round 
their  neck,  and  on  their  back  a  burden  of  some 
sort.  And  I  was  afeard,  and  I  said :  "  On  my 
faith,  have  we  then  come  to  some  prison-house  ? " 
The  interpreter  answered,  laughing  :  "  What  folly  I 
These  are  the  gifts  of  the  Lady  Fortuna,  with 
which  she  endows  her  beloved  sons."  And  looking 
first  at  one,  then  a  second,  then  a  third  of  these 
gifts,  I  see  steely  fetters,  iron  chains,  and  leaden  or 
earthen  crates.  "  What  strange  gifts  are  these  !  " 
quoth  I.  "  I  should  not  desire  them  !  "  ''  But,  oh 
fool !  thou  seest  not  rightly,"  said  the  interpreter ; 
"  for  all  this  is  sheer  gold."  And  I  look  again  yet 
more  carefully,  and  tell  him  that  I  none  the  less  see 
there  but  iron  and  clay.  "  Cavil  not  too  much,"  he 
answered,  "  believe  others  rather  then  thyself ;  see 
how  the  others  value  these  things." 


{How  the  Rich  are  deceived?) 

3.  And  I  look,  and  see  to  my  surprise  how  these 
men  delighted  in  being  thus  fettered  ;  this  one 
counted  the  rings  of  his  chain ;  another  took  them 


2l8  THE   LABYRINTH   OF   THE  WORLD 

asunder,  and  then  again  collected  them  ;  another 
weighed  his  chain  in  his  hand  ;  another  measured 
it  by  the  span  ;  another  took  it  to  his  mouth  and 
kissed  it;  another  covered  it  with  a  kerchief  to  pre- 
serve it  against  frost,  heat,  and  injury.  Sometimes 
two  or  three  met  together,  measured  their  chains, 
and  weiojhed  them  one  ao^ainst  the  other.  He  who 
found  his  chain  the  lighter  one  grieved  and  envied 
his  neighbour.  He  who  had  a  larger  and  heavier 
one  strutted  about,  puffing  himself  up,  boasting  and 
talking  vaingloriously.  Yet  some,  again,  sat  quietly 
in  corners,  rejoicing  secretly  only  over  their  chains 
and  fetters ;  for  they  wished  not  that  others 
should  know  of  them,  fearing,  methought,  enmity 
and  thievery.  Others,  again,  had  trunks  full  of 
clods  and  stones,  which  they  carried  with  them 
from  place  to  place.  Others  did  not  even  put  their 
trust  in  such  trunks ;  they  fastened  and  hung  so 
many  precious  goods  around  their  person  that  they 
could  neither  stand  nor  walk,  but  merely  crept 
along  gasping  and  panting.  Then  seeing  this,  I 
said:  "Are  these,  then,  in  the  name  of  all  the  saints, 
to  be  called  happy  ?  Even  when  I  beheld  the  labour 
and  striving  of  men,  I  saw  nothing  more  wretched 
than  this  happiness  ! "  Searchall  said :  "  It  is  true 
(why  should  I  conceal  it  ?)  that  merely  to  possess 
Fortuna's  gifts,  and  not  to  use  them,  gives  more 
anxiety  than  pleasure."  "  But  this  is  not  the  fault 
of  the  Lady  Fortuna,"  quoth  the  interpreter,  "  that 
some  know  not  how  to  use  her  gifts.  She  is  not 
chary  of  her  goods,  but  some  misers  know  not  how 


THE   LABYRINTH   OF  THE  WORLD  219 

to  employ  them  either  for  their  benefit  or  for  that 
of  others.  Lastly,  be  it  as  it  may,  it  is  great 
happiness  to  possess  riches."  "  I  desire  not  such 
happiness  as  I  see  here,"  I  said. 


CHAPTER  XXV 

THE  WAYS  OF  THE  VOLUPTUOUS  IN 
THE  WOKLD 

{Effeminate   Voluptuaries^ 

Searchall  said  :  "  Let  us  then  go  upward  ;  there 
wilt  thou  behold  other  things,  delights  only."  And 
we  mount  the  steps  and  enter  the  first  hall ;  and 
behold,  there  were  here  rows  of  couches  that  were 
suspended  in  the  air,  and  rocked  to  and  fro ;  and 
they  were  bestrewed  with  soft  cushions.  Now 
on  these  couches  some  men  wallowed  who  had 
around  them  a  large  crowd  of  servants,  ready  to 
render  them  all  services,  and  carrying  fly-flaps,  fans, 
and  other  implements.  If  one  of  these  men  arose, 
hands  were  stretched  out  from  all  directions  to 
assist  him  ;  if  he  robed  himself,  soft  silken  gar- 
ments only  were  handed  to  him ;  if  he  had  to  go 
somewhere,  he  was  carried  on  a  chair  bestrewed 
with  pillows.^  "  Well,  here  hast  thou  that  comfort 
which  thou  hast  sought,"  said  the  interpreter. 
"  What  more  canst  thou  desire  ?  To  have  so  many 
good  things  that  you  need  not  heed  anything ;  to 
put  your  hand  to  no  labour ;  to  have  a  plenitude  of 

^  i.e.,  a  litter. 
220 


THE  LABYRINTH   OF  THE  WORLD  221 

all  things  for  which  the  mind  craves;  and  to  be  not 
even  touched  by  a  breath  of  cold  or  evil  air,  is  not 
that  a  blessed  state  ? "  I  answered:  "  There  is  indeed 
more  merriness  here  than  in  those  torture-chambers 
below ;  but  here,  also,  not  everything  pleaseth  me." 
"  Of  what  dost  thou  again  complain  ?  "  quoth  he.  I 
said:  "  I  see  these  idlers  with  prominent  eyes 
bloated  faces,  swollen  bellies  and  limbs,  that  cannot 
be  touched,  and  seem  full  of  sores.  If  someone 
knocks  or  rubs  against  one  of  them,  or  an  evil 
wind  blows,  incontinently  the  man  sickens.  Often 
have  I  heard  that  standing  water  rots  and  stinks, 
but  here  I  see  instances  of  it.  Thus  these  men 
employ  not  their  life ;  they  sleep  through  it,  and 
they  lounge '  through  it.  This  is  naught  for  me." 
"  Thou  art  a  wondrous  philosopher,"  quoth  the 
interpreter. 

{Games  and  Plays.) 

2.  Then  they  lead  me  to  a  second  hall,  where 
everything  appeared  charming  to  the  eyes  and 
ears.  I  behold  delightful  gardens,  fishponds,  and 
parks,  wild  beasts,  birds,  fishes,  sweet  music  of 
divers  sorts,  and  groups  of  merry  companions  who 
skipped,  ran  after  each  other,  danced,  pursued 
each  other,  fenced  together,  performed  plays ;  and 
I  know  not  what  else  they  did.  *'  This,  at  least,  is 
not  standing  water,"  said  the  interpreter.     "That 

1  If  the  word  "  to  loaf  "  were  a  recognised  one  in  the  English 
language,  it  would  convey  Komensky's  meaning  better  than 
any  other. 


222  THE   LABYRINTH   OF  THE  WORLD 

is  true  ;  but  let  me  look  at  tliese  things."  Then 
when  I  had  looked,  I  said :  "  I  see  that  no  one 
is  thoroughly  satisfied '  with  these  amusements  ; 
rather  does  each  one  soon  become  tired,  and  hurry 
elsewhere  to  seek  enjoyment  in  something  else. 
Therefore  this  seems  to  me  but  small  delight."  "  If, 
then,  thou  seekest  delight  in  food  and  drink,  let  us 
go  there,  where  they  can  be  found." 

{The  Revellers^ 

8.  Then  we  enter  a  third  hall,  and  lo  !  I  see  the 
loaded  tables  and  boards  of  the  feasters,  who  had 
an  abundance  of  all  things  before  them,  and  made 
merry.  Stepping  near  to  them,  I  see  how  some 
continually  cram  and  pour  down  food  and  drink, 
so  that  their  bellies  sufficed  not ;  they  had  to 
loosen  their  belts.  Others  .  .  .  .  ;  others  picked 
out  only  dainty  bits,  smacking  their  lips,  and 
wished  that  they  had  necks  as  long  as  that  of 
a  crane,  so  that  they  might  enjoy  the  taste 
longer.  Some  boasted  that  for  ten  or  twenty  years 
they  had  never  seen  the  sun  either  rise  or  set, 
because  when  it  set  they  had  never  been  sober  any 
longer;  and  when  it  rose,  they  had  never  yet 
become  sober  again.  They  sat  there,  by  no  means 
mournfully,  for  divers  music  resounded,  to  which 
each  man  joined  his  own  voice ;  thus  songs,  as  of 
all  birds  and  beasts,  were  heard :  one  howled,  a 
second  roared,  a  third  crowed,  a  fourth  barked,  a 

^Literally  eats   and   drinks  to  sufficiency  ("ne  najf  a  ne 
napije  ").     This  explains  the  interpreter's  answer. 


THE  LABYRINTH  OF  THE  WORLD  223 

fifth  chirped,  a  sixth  twittered,  a  seventh  croaked  ; 
and  so  forth ;  and  at  the  same  time  they  made 
strange  grimaces. 

(  What  Fare  the  Pilgrim  had  among  the  Feasters.) 

4.  And   then  the   interpreter  asked   me  how   I 
liked  this  harmony.     "  Not  a  bit,"  I  said.     Then 
he  said :  "  What,  then,  will  please  thee  ?     Art  thou, 
then,  a  log  of  wood,  that  not  even  this  merriment 
can  enliven  thee  ? "     Meanwhile,  some  of  those  who 
sat  round  the  tables  see  me;   and  one  began  to 
drink  my  health,  a  second  winked  at  me  with  his 
eye,  inviting  me  to  sit  down  with  them ;  a  third 
began  to  cross-question  me  as  to  who  I  was  and 
what  I  wanted  ;  a  fourth  asked  me,  in  a  menacing 
manner,  why   I   did   not   say:    "May   God    bless 
you  !  "  ^     Then  becoming  incensed,  I  said  :  "  What, 
is  God  then  to  bless  this  swinish  feasting  ? "     Then, 
lo  !  before  I  had  even  finished  my  speech,  plates, 
dishes,  goblets,  and  glasses  begin  to  hail  down  upon 
me  ;  I  was   hardly  able   to  escape   them,  and   to 
hurry  forth  hastily.     But  it  was  easier  for  me,  who 
was  sober,  to   flee,  than  for   those  drunkards   to 
strike  me.     Then  the  interpreter  said :  "  Well,  did 
I   not  say  to  thee  long  ago :   '  Keep  thy  tongue 
within  thy  teeth  and  cavil  not.'     Strive  to  conduct 
thyself  according  to  man's  way,  and  do  not  imagine 
that  others  will  heed  thy  noddle  !  "  ^ 

^  It  was  customary  in  Bohemia  to  speak  these  words  when 
entering  a  room  or  when  sitting  down  to  table. 
^  I.e.,  pay  attention  to  thy  ideas. 


224  THE  LABYRINTH  OF  THE  WORLD 

{The  Pilgrim  returns  to  the  Hall.) 

5.  Impudence  smiled,  and  taking  me  by  the 
hand,  "  Let  us  go  there  again,"  he  said  ;  but  I 
would  not.  "  Thou  must,  and  canst  yet  behold 
these  many  things,  if  thou  art  but  silent.  Come, 
only  act  prudently,  keeping  somewhat  aloof." 
And  I  allow  myself  to  be  persuaded,  and  enter 
again  ;  and — why  should  I  deny  it  ? — I  sat  down 
among  these  men,  allowed  them  to  drink  to  me,  and 
also  pledged  them,  wishing  at  last  to  discover  in 
what  these  delights  consisted.  I  also  began  to  sing 
and  skip,  and  shout  with  the  others  ;  in  every  way 
what  they  did,  I  did.  Yet  did  I  all  this  somewhat 
timidly,  for  it  appeared  to  me  that  this  was  by  no 
means  fitting  for  me.  Then  some  who  saw  that  I 
did  not  excel  in  this  laughed  at  me,  while  others 
were  angered  that  I  did  not  pledge  them.  But 
meanwhile,  something  under  my  coat  begins  to 
prick  me,  something  under  my  cap  stings  me, 
something  presses  up  my  throat,  my  legs  begin  to 
stagger,  my  tongue  rattles,  and  my  head  whirls 
round.  I  now  become  incensed  against  myself  and 
my  guides,  and  declare  that  this  was  conduct 
befitting  not  men,  but  beasts  ;  particularly  after  I 
had  witnessed  in  others  the  voluptuousness  of  the 
voluptuaries. 

{The   Wretched  Ways  of  Voluptuaries?) 

6.  Then  I  heard  some  complaining  that  they 
could  neither  relish  food  nor  drink,  nor  bring  them 


THE  LABYRINTH   OF  THE   WORLD  225 

down  their  throats ;  others  pitied  these  men  and, 
to  help  them,  merchants  had  to  hurry  to  all  parts 
of  the  world  in  search  of  things  that  might  be  to 
the  taste  of  these  men ;  cooks  had  to  examine 
samples  of  spices,  that  were  to  give  the  dainties  a 
peculiar  smell,  colour,  taste,  and  aid  in  conveying 
them  into  the  stomachs  of  these ;  doctors  had  .  .  . 
Thus  with  much  trouble  and  expense  that  which 
was  to  be  poured  and  crammed  into  them^  was 
sought  out,  and  with  much  learning  and  cunning 
given  unto  them,  causing  them  much  pain  in  the 
stomach  and  elsewhere.  And  thus  they  constantly 
suffered  of  sickness  .  .  .  ;  they  slept  badly, 
hemmed,  sneezed,  slobbered,  and  vomited ;  the 
tables  and  corners  of  the  hall  were  full  of  divers 
filth  ;  they  walked  and  wallowed  about  with  .  .  .  , 
podagric  feet,  trembling  hands,  blear  eyes,  and  so 
forth.  "  Are  such  things,  then,  to  be  considered 
pleasures  ?  "  quoth  I.  "  Let  us  hence,  that  I  may 
not  say  somewhat,  and  evil  befall  me  there 
through."  Then  averting  my  eyes  and  stopping 
my  nose,  I  went  thence. 

{Veneris  Regnum.     Libidinis  cBstus  Morb.  .  . 
Libido  desperationis  Prcscipetium.  .  .  .) 


1  I.e.,  medicines. 


CHAPTER  XXVI 

THE  WAYS  OF  THE  GREAT  OF  THE  WORLD 

{The  Discomforts  of  the  Great) 

We  now  enter  the  higher  palace,  that  was  quite 
open,  having  above  it  no  covering  but  the  firma- 
ment. And  behold,  there  were  here  many  seats, 
some  of  which  were  higher  than  the  others;  all 
were  close  to  the  verge  that  they  might  be  seen 
from  the  city  below.  Men  sat  on  them,  some 
higher  and  some  lower,  according  to  the  manner  in 
which  the  Lady  Fortuna  had  placed  them.  All 
passers-by  gave  them  honour  (though  but 
ostensibly),  bent  their  knees  and  bowed  their 
heads.  And  the  interpreter  said  to  me  :  "  Is  it 
not  a  fine  thing  to  be  so  exalted  that  you  are  seen 
from  everywhere,  and  all  have  to  gaze  on  you  ?  " 
And  I  added :  "  And  also  to  be  so  exposed  that 
snow,  rain,  hail,  heat,  and  cold  strike  at  you."  He 
answered  :  "  What  mattereth  that  ?  It  is,  indeed, 
a  fine  thing  to  be  on  such  a  spot,  in  which  you 
attract  the  attention  of  all,  and  wherein  all  must 
notice  you."  "  They  do,  indeed,  watch  them," 
quoth  I;  "but  such   watching  is  far   more   of   a 

burden  than  of  a  comfort.     That  many  watch  for 
226 


THE  LABYRINTH   OF   THE   WORLD  227 

these  men,  I  already  see ;  they  may  not  and 
cannot  move  without  all  seeing  them  and  passing 
judgment  on  them.  What  comfort  is  there  in 
this  ? "  I  felt  the  more  certain  of  this  when  I  saw 
that  if  before  them  great  respect  was  rendered  to 
them,  there  was  behind  them  and  at  their  sides 
just  as  much  disrespect.  Then  also  behind  each  of 
those  who  was  seated  on  his  throne  there  stood 
some  who  looked  asquint  at  him,  muttered  about 
him,  and  shook  their  heads  over  him,  mocked  him, 
soiled  his  back  with  spittle,  snivel,  and  other 
matters  ;  others,  contriving  his  fall,  undermined  his 
throne,  and  in  my  presence  this  and  other  accidents 
befell  full  many. 

{The  Dangers  of  the  Great.) 

2.  Now  these  seats,  as  I  have  said,  stood  on  the 
verge ;  if  one  of  them  was  pushed  even  very 
slightly,  it  was  immediately  overturned,  and  he 
who  previously  puffed  himself  up  now  fell  down- 
ward.^ The  seats  were  so  unstable  that  if  anyone 
touched  them  they  turned  over,  and  he  who  sat 
there  found  himself  on  the  ground.  The  higher 
a  seat  was,  the  easier  it  was  to  shake  it.  I 
found  also  much  malice  among  these  men.  They 
looked  at  one  another  jealously ;  some  drove 
others  from  their  thrones,  deprived  them  of  their 
ruling  powers,  knocked  off  their  crowns,  blotted 
out  their  titles.     Thus  everything  was  ever  chang- 

^  It  has  been  impossible  to  render  Komensky's  pun  on  the 
words  '\douti "  (to  swell  or  puff)  and  "  dolu  "  (downward). 


228  THE   LABYRINTH   OF  THE  WORLD 

ing ;  one  climbed  up  to  a  throne,^  another  either 
crept  down  or  fell  down  over  heels.  Beholding 
this,  I  said :  "  Oh,  this  is  evil,  that  the  reward  of 
the  long  and  hard  toil  that  these  men  had  to 
endure  before  they  secured  these  seats  should  be 
so  short !  Indeed,  before  a  man  has  begun  to 
enjoy  his  honours  they  have  already  come  to  an 
end."  The  interpreter  answered  :  "The  Lady  For- 
tuna  must  distribute  her  gifts  in  this  fashion,  that 
all  whom  she  wishes  to  favour  may  receive  their 
share  ;  one  must  give  way  to  the  other. 

^  This  passage  is  very  characteristic  of  the  period  of  the 
Thirty  Years'  War,  and  its  sudden  changes  of  Government. 
Thus  Frederick  of  the  Palatinate  for  a  time  took  the  place 
of  Ferdinand  of  Austria  as  ruler  of  Bohemia  ;  Wallenstein 
became  Duke  of  Mecklenburg  ;  Bernhard  of  Weimar 
attempted  to  establish  his  sovereignty  on  the  banks  of  the 
Upper  Rhine. 


CHAPTER  XXVII 

{Fama  ferine  vulgi  Opinione  constat^ 

"  Besides,"  the  interpreter  further  said,  "  the  Lady 
Fortuna  can  also  honour  by  immortality  those  who 
bear  themselves  well  in  the  world,  or  whose  merits 
deserve  such  a  reward."  "  How,  then,  is  this  ? " 
quoth  I.  "  That  is,  indeed,  a  glorious  thing  to 
become  immortal !  Show  it  me,  then."  And 
Searchall  bids  me  turn  round,  and  shows  me  a 
yet  higher  hall  or  balcony  that  projected  to  west- 
ward from  the  palace ;  it  was  also  uncovered,  and 
from  the  lower  hall  steps  led  up  to  it.  At  the 
foot  of  the  steps  there  was  a  small  door,  at  which 
sat  one  who  had  eyes  and  ears  all  over  his  body, 
so  that  it  was  monstrous  (they  called  him  Censuram 
vulgi,  Judgeall).  To  him  each  one  who  wished  to 
enter  the  hall  of  glory  had  to  declare  his  name,  and 
also  to  show  all  the  things  through  which  he  hoped 
to  be  worthy  of  immortality,  and  hand  them  over 
for  examination.  Now,  when  in  the  man's  deeds 
there  was  something  singular  and  unusual,  be  it 
good  or  bad,  they  allowed  him  to  go  upward ;  if 
not,  he  was  left  below.  Now,  those  that  arrived 
at  that  gate  were  mostly  of  the  estates  of  rulers, 
warriors,   scholars ;   a   few  only  were  theologians, 

tradesmen,  husbandmen. 

229 


230  THE  LABYRINTH  OF  THE  WORLD 

{Indignis  quoque  confertur.     Herostratus.) 

2.  Then  it  vexed  me  much  that  they  admitted 
as  many  evil-doers  (robbers,  tyrants,  adulterers, 
murderers,  incendiaries,  and  so  forth)  as  they  did 
good  men.  Then  I  understood  that  this  could  but 
encourage  the  perverse  in  their  vices ;  and,  indeed, 
it  befell  that  one  arrived  claiming  immortality  who, 
asked  what  deed  worthy  of  immortal  memory  he 
had  done,  replied  that  he  had  destroyed  the  most 
glorious  thing  in  the  world  of  which  he  knew  ;  for 
he  had  purposely  burnt  down  a  temple  on  which 
seventeen  kingdoms  had  during  three  centuries 
bestowed  much  labour  and  expense,  and  wrought 
its  destruction  in  one  day.  Then  this  man  Censura 
was  amazed  at  such  infamous  audacity,  and,  judg- 
ing him  unworthy,  would  not  allow  him  to  pro- 
ceed. But  the  Lady  Fortuna  came  and  ordered 
that  he  should  be  admitted.  Then,  encouraged 
by  this  example,  others  enumerated  all  the  awful 
deeds  which  they  had  committed.  One  said  that 
he  had  shed  as  much  human  blood  as  he  could; 
another  imagined  a  new  form  of  blasphemy  > 
another  said  that  he  had  sentenced  God  to 
death  ;  yet  another  said  that  he  had  torn  down 
the  sky  from  the  firmament,  and  immersed  it  in  an 
abyss  ;  yet  another  had  founded  a  new  association 
of  incendiaries  and  murderers  through  which  the 
race  of  men  was  to  be  destroyed,  and  so  forth. 
And  all  these  were  allowed  to  mount  upward, 
which,  I  may  say,  greatly  displeased  me. 


THE  LABYRINTH  OF  THE  WORLD  23 1 

{The  Vanity  of  Fame^ 

3.  Yet  1  followed  them  upward,  and,  behold,  here 
an  official  of  the  Lady  Fortuna,  yclept  Fama  or 
Rumour,  received  them,  and  he  consisted  entirely 
of  mouths.  Indeed,  as  the  one  beneath  ^  was  full  of 
eyes  and  ears,  thus  this  one  was  all  over  full  of 
mouths  and  tongues,  from  which  no  little  sound 
and  noise  came  forth;  and  this  dear  "Immortalitatis 
candidatus  "  derived  at  least  that  advantage  there- 
from, that  through  this  noise  his  name  became 
known  far  and  wide.  Now  when  I  watched  this 
somewhat  carefully,  I  saw  that  the  outcry  that  at 
first  was  raised  over  the  name  of  each  of  these  men 
first  decreased  and  then  ceased  entirely,  while  cries 
referring  to  someone  else  were  heard.  "What 
immortality,  then,  is  this  ?  "  quoth  I ;  "  each  man 
abides  here  but  for  a  span,  then  he  again  drifts 
away  from  theeyes,  the  mouths,  the  minds  of  men." 
The  interpreter  answered :  "  Thou  dost  belittle 
everything ;  but  look,  at  least,  at  these  men." 

(  What  Honour  is  there  in  figuring  in  History  ?) 

4  Then  looking  around,  I  behold  painters  who 
were  sitting  and  gazing  at  these  men  and  portray- 
ing them  ;  then  I  asked :  "  Why  do  they  this  ? " 
The  interpreter  answered :  "  That  their  names  may 
not  pass  away  and  vanish  as  a  voice  ;  the  memory 
of  these  men  will  endure."  Then  I  gaze,  and  lo ! 
^  I.e.,  Censura. 


232  THE   LABYRINTH   OF   THE  WORLD 

each  one  of  those  who  had  been  painted  was  then 
thrown  into  the  abyss,  just  as  the  others  ;  they  left 
but  the  image,  and  that  they  placed  on  a  pole,  that 
it  might  be  seen  by  all.  "  What  immortality,  then, 
is  this  ? "  I  said.  "  They  leave  here  only  the  paper 
and  the  ink  with  which  the  man's  name  is  daubed 
on  the  paper.  The  man  himself  perishes  as 
miserably  as  other  men.  This  is  but  deceit — dear 
God,  deceit !  What  is  that  to  me  that  one  bedaubs 
me^  on  paper,  if,  meanwhile,  I  know  not  what 
befalls  me.  I  give  no  import  to  this."  Hearing 
this,  the  interpreter  chides  me  as  a  madman,  and 
asks  me  what  purpose  there  is  in  the  world  for  one 
whose  thoughts  were  thus  contrary  to  those  of  all 
others. 

{In  History  also  there  is  much  Falsehood?) 

5.  Then  I  was  silent,  and  lo !  I  discover  a  new 
falsehood.  The  image  of  one  whom  in  life  I  had 
seen  well  shaped  and  handsome,  was  deformed ;  on 
the  other  hand,  I  saw  that  they  had  made  the  most 
beautiful  image  they  could  of  one  who  was  hideous; 
they  made  two,  three,  four  images  of  one  man,  and 
each  one  was  different ;  therefore  both  the  careless- 
ness and  the  faithlessness  of  these  painters  enraged 
me.  I  witness  also  the  vanity  of  all  this.  For 
when  I  look  at  these  pictures  I  see  that  many  were 
so  antiquated,  dust-covered,  mouldy,  rotten,  that 
one  could  recognise  little  or  nothing  at  all ;  some 
could  in  the  number  hardly  be  distinguished  from 
^  Zc,  my  name. 


THE   LABYRINTH  OF  THE  WORLD  233 

the  others  ^ —  at  some  hardly  anyone  looked.     This, 
then,  is  fame ! 

(  The  Memorials  of  the  Great  also  perish?) 

6.  Meanwhile,  Fortuna  appeared,  and  ordered 
that  some  images,  not  only  old  and  faded,  but  also 
new  and  fresh  ones,  should  be  thrown  downward  ; 
then  I  understood  that,  just  as  this  dear^  immor- 
tality in  itself  is  nothing,  so  also  because  of  the 
mad  fickleness  of  Fortuna  (for  she  receives  some 
in  her  castle,  and  then  again  expels  them  from  it), 
no  trust  can  be  put  in  her  ;  thus  she  and  her  gifts 
became  more  and  more  distasteful  to  me.  For  she 
dealt  in  the  same  fashion  also  with  her  sons  when 
she  walked  about  in  her  castle  ;  to  the  voluptuous 
she  sometimes  gave  delights,  and  then  again  took 
them  from  them;  similarly  she  now  granted  the 
rich  men  riches ;  now  deprived  them  of  them ; 
sometimes  she  took  all  from  one  and  threw  him 
downward  out  of  her  castle. 

( Then  Death  at  last  destroyed  all.) 

7.  Death  also  increased  my  terror  when  I  saw 
her  arrive  at  the  castle,  and  remove  now  one  man, 
now  another,  but  in  divers  fashions.  She  shot  at 
the  rich  with  her  usual  arrows,  or  creeping  towards 
them  she  strangled  and  suffocated  them  by  means 

^  Every  student  of  history  will  be  struck  by  the  accuracy 
of  this  remark. 

2  The  word  "  dear  "  is  often  used  ironically  by  Komensky. 


234  THE  LABYRINTH   OF  THE  WORLD 

of  their  chains.  She  poured  poison  into  the  dainties 
of  the  voluptuaries.  The  famous  she  threw  down 
so  that  their  heads  broke,  or  struck  them  down  by 
means  of  swords,  muskets,  daggers ;  she  led  almost 
all  out  of  the  world  in  some  strange  fashion. 


CHAPTER  XXVIII 

THE  PILGRIM  BEGINS  TO  DESPAIR  AND  TO  QUARREL 
WITH  HIS  GUIDES 

{SapienticB  apex,  desperatio  de  rebus  mundi.) 

Now,  was  I  afeard,  seeing  that  nowhere  in  the  world, 
not  even  in  this  castle,  is  there  any  enjoyment  that 
the  mind  can  grasp  safely,  bravely,  and  entirely. 
And  this  thought  caused  me  to  feel  more  and  more 
gloomy,  and  Falsehood,  my  guide,  though  he  tried 
all  means,  could  not  drive  it  from  me.  Indeed,  I 
exclaimed :  "  Oh  !  on  my  misery  !  Shall  I,  then, 
never  find  any  enjoyment  in  this  wretched  world  ? 
Alas !  everything  is  everywhere  full  of  violence 
and  anxiety  !  "  Then  the  interpreter  says :  "  Whose 
fault,  then,  is  this,  except  thine  own  ?  thou  loath- 
some, peevish  one,  who  art  disgusted  with  all  that 
ought  to  please  thee.  Behold  the  others,  how  each 
one  in  his  estate  is  gay  and  of  good  cheer,  finding 
sufficient  sweetness  in  his  pursuits."  "  Either," 
quoth  I,  "  all  these  are  mad,  or  they  lie ;  for  that 
they  enjoy  true  happiness  is  impossible."  "  Become 
thou,  then,  mad  too,  that  thou  mayest  relieve  thy 
anxiety."  I  answered :  "  I  know  not  how  to  achieve 
this ;  thou  knowest  that  I  have  looked  at  many 
235 


236  THE   LABYRINTH   OF  THE  WORLD 

things,  but  ever  has  the  sight  of  the  rapid  changes 
in  things,  and  their  wretched  purpose,  driven  me 
away." 

{In  the  World  the  Mind  of  Man  findeth  not  that 
which  it  seeks.) 

2.  Then  the  interpreter :  "  What  but  thy  own 
imagination  is  the  cause  of  this  ?  If  thou  didst  not 
sift  too  curiously  the  ways  of  men,  and  argue  all 
questions  everywhere,  thou  wouldst,  like  the  others, 
enjoy  a  quiet  mind,  pleasure,  gladness,  happiness." 
"  Yes,"  I  said,  "  if  I  clung  to  outward  seemings,  as 
thou  hast ;  if  I  considered  casual,  tasteless  laughter 
pleasure,  thought  the  reading  a  few  valueless  books 
wisdom,  and  a  small  morsel  of  accidental  felicity 
the  summit  of  satisfaction.  But  why  dost  thou  not 
take  into  account  ^  the  sweat,  tears,  groans,  sickness, 
want,  downfall,  and  other  misfortunes  that  I  see 
in  all  the  estates,  countless,  measureless,  endless  ? 
Alas  !  oh,  alas  !  Oh,  over  this  miserable  life  !  You 
have  led  me  everywhere,  and  what  has  it  availed 
me  ?  It  was  promised  me  that  I  should  be  shown 
riches,  learning,  pleasure  and  security.  But  of  all 
these  things  what  have  I  ?  Nothing  !  What  have 
I  learnt  ?  Nothing  !  Where  am  I  ?  That  I  myself 
know  not.  This  only  I  know,  that  after  so  much 
struggling,  so  many  labours,  so  much  constant 
danger,  so  much  fatigue  and  weariness  of  the  mind, 
I  find,  at  last,  but  wretchedness  within  me,  and 
hatred  of  me  in  others  !  " 

^  Literally,  "  where  remain." 


THE   LABYRINTH   OF   THE  WORLD  2 

(  Wherewith  are  Men  misled  and  deceived  ?) 

3.  Then  the  interpreter  :  "  It  is  well  thus.  Why 
wert  thou  not  from  the  first  guided  by  my 
counsel,  which  was  to  this  purport :  distrust 
nothing,  believe  everj^tbing,  examine  nothing, 
accept  everything,  revile  nothing,  find  pleasure  in 
everything  ?  That  would  have  been  the  path  by 
which  thou  couldst  have  journeyed  tranquilly, 
obtained  the  favour  of  others,  and  enjoyment  for 
thyself."  To  this  I  answered :  "  No  doubt  this 
would  have  been  a  fine  thing  if,  deceived  by  thee, 
I  had  maddened  as  the  others  ;  if  I  had  rejoiced 
while  erring  to  and  fro  ;  if,  while  groaning  under 
the  yoke,  I  had  skipped  ;  rejoiced,  while  sick  and 
d3'ing  !  I  have  seen  and  beheld  and  understood 
that  I  myself  am  nothing,  understand  nothing, 
possess  nothing ;  neither  do  others ;  it  is  but  a  vain 
conceit.  We  grasp  at  the  shadow,  but  truth  ever 
escapes  us.     Oh,  alas  !  and  again  alas  !  " 

{He  who  looks  through  the  World  can  but  grieve^ 

4.  Then  spake  the  interpreter :  "  What  I  have 
said  before  I  will  say  yet  again :  *  Everything  is 
thine  own  fault,  for  thou  demandest  somewhat 
great  and  unusual  that  no  man  obtains.' "  I 
answered :  "  All  the  more  do  I  grieve  that  not 
only  I,  but  my  whole  race  is  wretched,  and,  being 
blind  also,  knoweth  not  its  misery."  Then  the 
interpreter  said :  "  I  know  not  how  and  by  what 


238  THE   LABYRINTH   OF   THE   WORLD 

means  I  can  give  satisfaction  to  thee  and  to  thy 
addled  brain.  As  neither  the  world  nor  men, 
neither  work  nor  idleness,  neither  learning  nor 
ignorance,  nothing  generally,  pleases  thee,  I  know 
not  what  to  do  with  thee,  nor  what  on  all  this 
world  I  can  advise  thee." 

5.  On  this  Impudence  said :  "  Let  us  now  lead 
him  to  the  palace  of  our  queen,  which  stands  near 
here  ;  there  he  will,  perhaps,  recover  his  reason." 


CHAPTER    XXIX 

THE  PILGRIM  BEHOLDS  THE  PALACE  OF  WISDOM, 
THE  QUEEN  OF  THE  WORLD 

Then  they  take  me  and  lead  me  on;  and 
behold,  the  outer  walls  of  this  palace  gleamed 
everywhere  with  divers  beautiful  paintings  ;  and  it 
had  a  gate  at  which  guards  stood ;  thus  no  one 
except  those  who  had  some  power  or  office  in  the 
world  could  enter.  To  these  only,  as  being  servants 
of  the  queen  and  executors  of  her  orders,  liberty  to 
go  in  and  out  was  granted.  Others,  if  they  wished 
to  behold  the  palace,  had  to  gape  at  it  from  the 
outside  only.  (For  it  was  said  that  it  was  not 
seemly  that  all  should  spy  on  the  secrets  by  which 
the  world  is  ruled.)  And,  indeed,  of  such  who 
gaped  at  the  castle  from  outside,  more  with  their 
mouths  than  with  their  eyes,  I  saw  a  large  number. 
None  the  less  was  I  glad  that  they  led  me  through 
the  gates  ;  for  I  had  also  always  been  desirous  to 
know  what  secrets  worldly  Wisdom  possessed. 

2.  But  here  also  I  was  not  without  an  accident ; 
the  guards,  stopping  me,  begin  to  question  me  as  to 
my  purpose  ;  indeed,  they  begin  to  drive  and  push 
me  back,  and  to  strike  at  me.  But  Impudence, 
who  was  well  known  here  also,  said  I  know  not 
239 


240  THE   LABYRINTH   OF   THE  WORLD 

what  in  my  favour,  and  taking  me  by  the  hand, 
led  me  into  the  first  court,  all  the  same.  Then 
looking  at  the  building  of  the  palace  itself,  I  see 
white-gleaming  walls  which,  they  told  me,  were  of 
alabaster ;  but  looking  at  them  carefully,  and 
touching  them  with  my  hands,  I  find  naught  but 
paper,  the  crevices  in  which  were  stopped  up  by 
tow  in  every  direction  ;  herefrom  I  judged  that 
these  walls  were  but  a  hollow,  artificial  work.  I 
wondered,  and  laughed  at  this  deceit.  We  then 
came  to  the  steps  by  which  we  were  to  go  upward, 
and  fearing  destruction  (and  I  think  that  my  heart 
felt  what  would  now  befall  me),  I  would  not  go 
on.  Then  the  interpreter  said  :  "  Wherefore  such 
fancies,  my  friend  ?  Then  mayest  thou  also  fear 
that  the  heavens  will  fall  down  on  thee.  Dost 
thou  not  see  many  who  come  and  go  upward  and 
downward  ? "  Then,  seeing  here  also  examples  in 
others,  I  went  up  this  winding  staircase,  that  was 
so  high  and  round  that  giddiness  might  have 
befallen  me. 


CHAPTER    XXX 

HOW  THE  PILGRIM  WAS  IMPEACHED  IN   THE  PALACE 
OF  WISDOM 

{The  Pilgrim  is  placed  before  the  Queen  of  Worldly 
Wisdom^ 

Then  they  lead  me  into  a  large  hall,  within 
which  a  wondrous  lightness  streamed  towards  me. 
It  did  not  proceed  from  any  of  the  many  windows, 
but  rather — as  I  was  told — from  the  many  precious 
stones  with  which  the  walls  were  encased ;  and  the 
floor  was  bestrewn  with  precious  carpets  that  also 
gleamed  with  gold,  but  in  the  place  of  a  ceiling 
there  appeared  to  be  a  cloud  or  mist.  This  I 
could  not  fully  examine,  for  my  eyes  were  incon- 
tinently fixed  on  the  dear  queen  herself,  who  sat 
on  the  highest  place  under  a  baldachin  ;  and  around 
her  stood  on  both  sides  her  councillors  and 
servants,  a  truly  glorious  company.  But  I  was 
terrified  by  this  splendour,  and  yet  more  so  when 
the  queen's  ladies,  one  after  the  other,  began  to 
look  at  me.  Then  Impudence  spake :  "  Fear 
naught ;  approach  more  closely,  that  her  majesty 
the  queen  may  see  thee.  Be  then  valiant,  but 
forget  not  modesty  nor  courtesy."  Then  he  led 
241  Q 


242  THE   LABYRINTH   OF   THE  WORLD 

me  into  the  middle  of  the  hall  and  ordered  me  to 
bow  down  low  ;  knowing  not  how  to  bear  myself, 
I  did  so. 

{The  Pilgrim  is  impeached.) 

2.  Then  my  interpreter,  who,  against  my  wishes, 
had   become  my  interpreter,   began   thus :   "  Most 
serene  queen   of  the  world,  most  brilliant  ray  of 
God's  light,  magnificent  Wisdom  !     This  young  man 
whom   we   bring   before    you    has    had    the   good 
fortune  to  receive  from  Fate  (the  regent  of  your 
Majesty)   permission   to   view  all   the   ranks   and 
conditions  in  this  kingdom  of  the  world,  over  which 
the  great  God  has  placed  you  as  His  representative, 
that  you  may  by  your  prudence  rule  it  wisely  from 
one  boundary  to  the  other.     He  has  been  led  by 
us,  who,  through  your  prudent  decision,  have  been 
appointed  the  guides  of  such  men,  through  all  the 
estates    of    mankind.      Yet — with    humility    and 
sorrow  we  confess  this  to  thee — in  spite  of  all  our 
sincere    and    faithful    endeavours,    we    have    not 
succeeded   in    persiia<Hng  him   to   choose  a  certain 
estate,  establish  himself  tranquilly  in  it,  and  become 
one  of  the  faithful,  obedient,  constant  inhabitants 
of   this  our  common  country  ;   rather  is  he  ever 
and  on  all   occasions  anxious,  disgusted   with   all, 
desirous  of  somewhat  unusual.     Therefore,  as  we 
can   neither   satisfy   his   wild   cravings   nor   even 
understand     them,     we    place    him     before    your 
illustrious  serenitude,  leaving  it  to  your  prudence 
to  decide  what  is  to  be  done  with  him." 


THE   LABYRINTH   OF  THE   WORLD  243 

{The  Pilgrim  is  afeard.     The  Adversary;  Power; 
Endearme7it.  ^) 

3.  Now  everyone  will  judge  what  my  state  of 
mind  was  when  I  heard  this  speech  (which  I  had 
not  expected).  For  I  now  fully  understood  that  I 
had  been  brought  here  for  judgment.  Therefore 
was  I  afeard ;  and  yet  more  so  when  I  saw  lying 
beneath  the  throne  of  the  queen  a  terrible  beast 
(whether  it  was  a  dog  or  a  lynx,  or  some  dragon,  I 
do  not  well  know) ;  and  when  I  saw  that  it  looked 
at  me  with  sparkling  eyes,  I  clearly  saw  that  it 
required  little  to  incite  it  against  me.  There  stood 
there  also  two  soldiers  in  mail,  bodyguards  of  the 
queen ;  they  were  indeed  in  female  attire,  but 
terrible  to  behold,  particularly  the  one  who  stood 
at  the  left.  For  he  wore  an  iron  coat  of  mail, 
prickly  as  a  hedgehog  (and  even  to  touch  it,  I  saw, 
was  dangerous) ;  on  his  hands  and  feet  he  had 
steely  claws;  in  one  hand  he  held  a  spear  and  a 
sword,  in  the  other  arrows  and  fire-arms.  The 
second  guard  seemed  to  me  laughable  rather  than 
terrible  ;  for  instead  of  a  coat  of  mail,  he  wore  the 
skin  of  a  fox  turned  inward  out;  instead  of  a 
halberd  he  carried  the  brush  of  a  fox,  and  in  the 
left  hand  he  held  a  nut-twig  which  he  rattled. 

(  The  Queen's  Words  to  the  Pilgrim^ 

4.  Now  when  my  interpreter  (or  rather,  if  I  may 
say  so,  traitor)  had  finished  his  discourse,  the  queen 
1  For  the  explanation  of  these  names,  see  later,  p.  246. 


244  THE  LABYRINTH   OF  THE  WORLD 

(whose  visage  was  covered  by  a  most  soft  veil  of 
lawn),  spoke  to  me  this  weighty  and  lengthy  speech  : 
"  Worthy  young  man,  thy  intention  and  desire  to 
behold  everything  in  the  world  displease th  me  not 
(indeed,  I  wish  all  my  beloved  ones  to  do  this,  and 
gladly  through  my  trusty  servants  render  them 
aid).  But  this  I  hear  of  thee  with  displeasure,  that 
thou  art  somewhat  fastidious  ;  and  though  thou  art 
in  the  world  as  a  guest,  who  should  learn  what  is 
new  to  him,  yet  thou  givest  thyself  up  to  cavilling. 
Though  I  could  therefore  award  thee  punishment 
as  an  example  to  others,  yet  I  wish  that  examples 
rather  of  my  peaceableness  and  kindness  than  of 
my  severity  should  be  known  to  all;  therefore  I 
forbear  with  thee,  and  grant  thee  a  residence  near 
me  in  this  my  palace,  that  thou  mayest  better 
understand  both  thyself  and  the  order  of  my  rule. 
Value,  then,  this  my  favour,  and  learn  that  it  is  not 
granted  to  all  to  reach  those  secret  spots,  where  the 
decrees  and  judgments  of  the  world  are  delivered." 
When  she  had  ended  her  speech  she  waved  her 
hand,  and  I  stepped  aside,  according  to  the  in- 
structions I  had  received,  and  I  was  anxious  to  see 
what  now  again  would  befall. 

{The  Queen's  Councillors.) 

5.  Meanwhile,  standing  somewhat  apart,  I  ask 
the  interpreter  how  these  councillors  of  the  queen 
are  named,  what  was  the  order  among  them,  and 
what  were  the  duties  of  each  of  them.  Then  he 
said  to  me :  "  Those   privy  councillors  that  stand 


THE   LABYRINTH  OF   THE  WORLD  245 

nearest  to  the  queen  are,  at  her  right:  Purity, 
Circumspection,  Prudence,  Caution,  Affability, 
Moderation.  On  the  left  side  stand :  Truth,  Zeal, 
Sincerity,  Courage,  Patience,  and  Constancy;  and 
these  are  the  councillors  of  the  queen  who  ever 
surround  her  throne." 

'{The  Officials  of  the  Queen) 

6.  "Now  these  who  stand  beneath  the  barriers  are 
the  queen's  officials  and  vice-regents  upon  earth. 
The  one  who  is  clothed  in  grey  garments  is  the 
ruler  of  the  inferior  regions,  and  she  is  called 
Industria  or  Endeavour ;  then  that  one  garbed  in 
purple,  wearing  a  slighted  necklace  and  a  wreath 
(but  her,  I  think,  thou  hast  already  seen)  is  the 
ruler  of  the  Castle  of  Fame,  and  she  is  called  the 
Lady  Fortuna.  These  two  and  their  aids  are 
employed  at  their  business,  now  here,  now  there ; 
they  have  both  to  render  services  and  to  receive 
judgments  and  commands.  Each  of  these  has 
again  her  inferior  officials  under  her ;  thus  the 
Lady  Industria  has  appointed  Love  to  rule  over 
the  married  people,  Laboriousness  over  the  trades 
and  matters  of  commerce.  Sagacity  over  the 
scholars.  Piety  over  the  clergy,  Justice  over  the 
lawyers,  and  so  forth." 

( The  Rule  of  Women  in  the  World) 

7.  Now  hearing  these  fine  names,  and  seeing  that 
none  the  less  all  was  awry  in  the  world,  I  would 


246  THE   LABYRINTH   OF   THE  WORLD 

fain  have  spoken  somewhat,  but  I  dared  not.  I 
merely  devised  with  myself:  "  This  is  indeed  a 
wondrous  government  of  the  world.  The  king  is 
a  woman,  the  councillors  are  women,  the  officials 
are  women ;  the  whole  rule  is  of  women.  How 
could  anyone  fear  it  ? " 

{The  Bodyguards^ 

8.  Now  I  inquired  also  about  these  two  body- 
guards, what  and  wherefore  they  were.  He  ^  said 
that  her  majesty  the  queen  also  had  her  enemies 
and  caballers,  against  whom  it  behove  her  to  guard 
herself.  "  This  one  in  a  fox's  skin  is  called 
Endearment ;  the  other,  with  iron  and  fire,  is  Power. 
When  one  cannot  guard  the  queen,  the  other 
defends  her ;  thus  by  turns  they  take  the  place  one 
of  the  other.  Then  that  dog  who  is  near  them 
does  duty  as  watcher,  who  by  barking  makes 
known  the  approach  of  all  who  are  suspect,  and 
drives  them  away.  He  is  known  at  Court  as  the 
Messenger,  but  those  whom  his  duties  please  not 
much  call  him  the  Adversary.  But  cease  now  to 
gape ;  listen  and  attend  to  what  will  befall  here." 
"  It  is  well,"  said  I,  "  with  pleasure." 

1 1.e.,  the  interpreter. 


CHAPTER  XXXI 

SOLOMON,   WITH  A  LARGE  MULTITUDE,   COMES  TO 
THE  PALACE   OF  WISDOM 

{Solomon  comes  forward,  wishing  to  obtain  Wisdom 
as  his  Spouse.) 

Now  when  I  prepare  to  listen  to  what  was  to  befall 
here,  a  great  noise  and  tumult  arises,  and  as  all 
looked  round,  I  also  did  thus.  And  I  see,  entering 
the  palace,  one  clothed  in  bright  splendour,  bearing 
a  crown  and  a  golden  sceptre,  and  a  huge  company- 
followed  him.  All  were  afeard,  and  the  eyes  of  all 
— mine  also — were  turned  to  him.  Then  approach- 
ing nearer,  he  declared  that  he  had  thus  been 
honoured  by  the  highest  God  of  gods,  that  he 
could  behold  the  world  more  freely  than  all  who 
had  come  before  him  or  would  come  after  him,  and 
more  than  this,  that  he  would  take  Wisdom,  the 
ruler  of  the  world,  for  wife;  therefore  had  he 
sought  her. 


247 


248  THE  LABYRINTH  OF  THE  WORLD 

(And  he  called  himself  Solomon,  the  King  of  the 
Israelite  Nation,  the  most  glorious  one  under 
Heaven.  What  was  answered  to  him,  and 
what  he  then  again  said. — Eccl.  ii.  7.) 

2.  Then  through  Prudence,  the  chancellor  of  the 
queen,  he  received  this  reply,  that  Wisdom  was  the 
spouse  of  Christ  Himself,  and  could  not  wed  any 
other ;  but  that  if  he  wished  to  find  favour  with  her, 
this  would  not  be  refused  to  him.  Then  Solomon 
said :  "  Now  will  I  strive  to  see  what  difference 
there  is  between  wisdom  and  folly ;  for  nothing 
pleaseth  me  that  happens  under  the  sun." 

(  The  Pilgrim  rejoices^ 

3.  Oh,  how  greatly  I  rejoiced,  hearing  that 
now  at  last — God  be  thanked  ! — I  should  obtain 
a  guide  and  councillor  different  from  those  I 
had  had  before,  one  with  whom  I  could  dwell 
safely,  with  whose  help  I  could  examine  every- 
thing, and  whom,  lastly,  I  could  follow  where  he 
went.  And  I  began  to  praise  God  within  my 
mind. 

{Solomon^ s  Company.) 

4.  Now,  Solomon  had  with  him  a  vast  company 
of  servitors  and  friends,  who  came  with  him  to 
behold  Wisdom,  this  queen  of  the  world.     Among 


THE   LABYRINTH   OF   THE  WORLD  249 

those  around  him  there  were  honourable  men  of 
worthy  habit,  of  whom  I  was  told,  on  inquiring, 
that  they  were  called  patriarchs,  prophets,  apostles, 
confessors,  and  so  forth.  Further  back  amidst  the 
crowd  they  showed  me  some  of  the  philosophers — 
Socrates,  Plato,  Epictetus,  Seneca,  and  others.  They 
all  sat  down  at  both  sides  of  the  hall,  and  I  did  so 
also,  with  great  expectation  of  what  would  befall. 


CHAPTER  XXXII 

THE  PILGRIM  BEHOLDS  THE  SECRET  JUDGMENTS 
AND  THE  GOVERNMENT   OF  THE  WORLD 

Now  I  soon  understood  that  those  matters 
common  to  all  estates  only  were  administered 
here ;  the  more  private  ones  were  settled,  each 
in  its  own  place,  in  town-halls,  law-courts,  con- 
sistories, and  so  forth.  But  what  now  befell  in 
my  presence  I  will  make  known  as  briefly  as 
possible. 

{Complaints  of  the  Disorders  of  the  World.) 

2.  First,  the  two  officials  or  vice-regents  of  the 
world,  Industria  and  Fortuna,  came  forward  and 
spake  of  the  disorders  that  come  to  pass  in  all 
the  estates  ;  these,  they  said,  were  caused  by  the 
general  faithlessness,  craftiness,  plots  and  frauds  ; 
and  they  begged  that  in  some  manner  this  be 
righted.  And  I  rejoiced,  seeing  that  they  also 
understood  what  I  understood,  namely,  that  there 
is  no  order  in  this  world.  Remarking  this,  the 
interpreter  said  :  "  Thou  haclst  then  believed  that 
thou  alone  hast  eyes,  and  that  except  thee  no  man 
seeth  aught.  Well,  see  now  how  carefully  those 
to  whom  this  duty  is  entrusted  attend  to  those 
250 


THE   LABYRINTH   OF   THE   WORLD  25 1 

matters  !  "     "  Gladly  do  I  hear  this,"  I  said.     "  May 
God  but  grant  that  the  right  path  be  found  ! " 

(  They  seek  for  the  Causes  of  the  Disorders  of  the 
World) 

3.  Then  I  saw  that  the  councillors  assembled, 
and  after  they  had  held  council  together  they 
decided  that  through  the  chancellor  Prudence  the 
question  be  put  whence  these  disorders  arose.  And 
after  much  investigation  it  was  stated  that  some 
rioters  and  mutineers  had  stolen  in  who  secretly 
and  openly  spread  disorder.  The  greatest  blame 
was  awarded  (tor  they  were  all  mentioned  by 
name)  to  Drunkenness,  Greed,  Usury,  Lust,  Pride, 
Cruelty,  Laziness,  Idleness,  and  some  others. 

{A  Decree  is  issued  against  the  Causers  of  these 
Disorders?) 

4.  They  then  again  took  council  about  these,  and 
at  last  they  came  to  a  decision  that  was  read  out, 
and  that  declared  that  it  should,  through  open 
charters,  that  were  to  be  hung  up  in  certain 
places  and  sent  to  all  parts  of  the  land,  be  made 
known  that  her  majesty,  Queen  Wisdom,  had 
remarked  that  through  the  many  strangers  who 
had  slyly  stolen  into  the  land,  many  disorders 
also  had  found  entrance  into  it.  Therefore  she 
declared  that  those  who  were  found  to  be  the  ring- 
leaders should,  for  all  times,  be  expelled  from  her 
kingdom,  particularly  Drunkenness,  Greed,  Usury, 


252  THE  LABYRINTH   OF  THE  WORLD 

Lust,  and  others  ;  from  this  very  hour  they  should 
no  longer  allow  themselves  to  be  seen,  under  penalty 
of  immediate  death.  When  this  decree  was  issued 
by  means  of  the  charters  that  had  been  prepared, 
wondrous  jubilation  began  among  the  joyful  people ; 
each  one — and  I  also — now  looked  forward  to  the 
golden  age. 

{New  Complaints  and  New  Decrees?) 

5.  But  when,  after  a  while,  nothing  became 
better  in  the  world,  many  hurriedly  came  forward, 
complaining  that  the  decree  had  not  been  carried 
out.  After  the  council  had  again  met,  the  queen 
appointed  as  her  special  commissioners  Heednot 
and  Overlook,  and  in  view  of  the  great  importance 
of  the  matter.  Moderation,  one  of  the  queen's 
councillors  was  to  join  them  ;  they  were  instructed 
to  carefully  investigate  w^hether  some  of  these  evil- 
reputed  exiles  had  remained  in  the  land  contrarily 
to  the  decree  of  banishment,  or  had  audaciously 
returned.  Then  the  commissioners  went  their 
way,  and  returning  some  time  afterwards,  they 
reported  that  they  had  indeed  found  some  who 
appeared  suspect;  but  these  did  not  count  them- 
selves among  the  men  who  had  been  banished,  and 
indeed  bore  different  names.  One  who  appeared 
similar  to  Drunkenness  was  named  Tipsiness  or 
Merriment;  one  who  resembled  Greed  was  called 
Economy ;  a  third,  similar  to  Usury,  bore  the  name  of 
Interest ;  a  fourth,  who  resembled  Lust,  was  called 
Love;  a  fifth,  similar  to  Pride,  was  named  Dignity;  a 


THE   LABYRINTH   OF   THE  WORLD  253 

sixth  resembled  Cruelty,  but  his  name  was  Severity ; 
a  seventh,  similar  to  Laziness,  was  named  Good- 
nature, and  so  forth. 

{The  Charters  are  expounded?) 

6.  After  this  matter  had  been  considered  by  the 
council,  it  was  now  decreed  that  Merriment  was 
not  to  be  called  Drunkenness,  nor  Economy  Greed, 
and  so  forth.  Therefore  the  persons  named  were 
to  be  left  free,  as  the  charter  concerned  them  not. 
As  soon  as  this  decision  was  made  known,  these 
incontinently  walked  abroad  freely,  and  a  crowd  of 
common  folk  who  followed  them  became  acquainted 
with  them,  and  associated  with  them.  Looking  now 
at  Solomon  and  his  companions,  I  see  that  they 
shake  their  heads ;  but  as  these  men  were  silent,  I 
also  was  silent ;  but  I  heard  one  of  them  whisper 
to  another :  "  The  names  (they  say)  are  banished, 
but  the  traitors  and  destroyers,  after  changing  their 
names,  have  free  access.     This  will  not  end  well !  " 

(  The  Estates  of  the  World  demand  greater  Liberties^ 

7.  And  now  envoys  of  all  the  estates  of  the  world 
came  forth  and  demanded  audience ;  when  admitted 
they  presented,  with  strange  gestures,  this  humble 
entreatment :  "  Would  Her  Majesty,  the  most 
Ilustrious  Queen,  deign  graciously  to  remember  how 
faithfully  and  obediently  all  the  loyal  estates  of  the 
realm  had  clung  to  the  sceptre  of  her  rule,  consenting 
wholly  to  her  rights,  decrees,  and  command  over 


254  THE   LABYRINTH   OF   THE   WORLD 

all ;  now  also  they  were  of  this  and  no  other  intent ; 
only  they  humbly  begged  that,  as  a  reward  for 
past,  and  as  an  encouragement  for  future  and  stable 
fidelity,  Her  Royal  Majesty  would  grant  them  some 
increase  of  their  privileges  and  liberties,  according 
to  the  fashion  that  pleased  H.  R.  M.  ^  They  promised 
that  they  would,  by  constant  obedience,  prove  their 
gratitude  for  this  gift."  Then  they  finished  speak- 
ing, bowed  to  the  earth,  and  withdrew.  Then 
rubbing  my  eyes,  I  said  unto  myself:  "  What  will 
this  be  ?  Has  the  world,  then,  not  enough  of 
liberty  that  it  demands  more  ?  A  bridle  you 
require,  a  bridle  and  a  whip,  and  somewhat  of 
hellebore."  But  I  devised  thus  with  myself  only, 
for  I  had  decided  to  say  naught ;  in  the  presence  of 
these  sages  and  grey-haired  men,  this  was  more 
beseeming  for  me. 

(  The  Distribution  of  New  Privileges^ 

8.  And  they  again  meet  in  council,  and  after 
much  deliberation  the  queen  gave  it  to  be  known 
that  she  had  ever  striven  to  educate  and  to  a<lorn 
her  kingdom,  and  that  of  her  own  free  will  she 
was  inclined  to  this ;  having  then  heard  the 
prayers  of  her  trusty  and  well-beloved  subjects, 
she  did  not  wish  to  leave  them  unfulfilled.  There- 
fore had  she  decided  to  improve  their  titles,  that 
they  might  be  more  greatly  honoured.  Thus  would 
they  more  clearly  and  by  greater  honour  be  distin- 

^  I  follow  Komensky's  example  in  using  here  the  initials 
only. 


THE   LABYRINTH   OF   THE   WORLD  255 

guished  the  one  from  the  other.  Therefore  did  she 
decree  and  ordain  that  henceforth  the  tradesmen 
should  be  called  "  renowned,"  the  students  "  illus- 
trious "  and  "  most  learned,"  the  masters  of  arts  and 
doctors  "  most  renowned,"  the  priests  "  reverend," 
"praiseworthy,"  or  "worthy  of  all  honour";  the 
bishops  "most  saintly,"  the  richer  among  the 
citizens  "  gentle,"  the  country  gentlemen  "  gentle 
and  valianfc  knights,"  the  lords  "two-fold  lords," ^ 
the  counts  "high-born  lords  and  lords," ^  the 
princes  "  most  potent,"  the  kings  "  most  splendid 
and  invincible."  "  That  this  be  more  firmly  estab- 
lished, I  decree  that  none  shall  be  obliged  even  to 
receive  a  letter  if  any  part  of  his  title  be  omitted 
or  it  be  worded  wrongly."  Tlien  the  envoys  went 
forth,  after  giving  the  queen  thanks.  And  I 
thought  within  myself  :  "  Noble  booty  have  you 
obtained  ;  lines  on  a  morsel  of  paper." 

(  The  Humble  Supplications  of  the  Poor.) 

9.  Ni)W,  the  poor  of  all  ranks  came  forth  with 
a  supplication,  in  which  they  complained  of  the 
great  inequality  in  the  world,  and  that  others  had 
abundance  while  they  suflfered  want.  They  begged 
that  this  might  in  some  fashion  be  righted.  After 
the  matter  had  been  weighed,  it  was  decreed  that 
the   poor   should  be   told  in  answer  that  H.R.M. 

''  The  custom  of  twice  repeating  a  title  as  a  proof  of 
respect  —  still  occasionally  met  with  in  Bohemia  —  was 
general  in  Komensky's  time  ;  an  example  will  be  found 
in  his  dedication  of  this  book  to  Charles,  Lord  of  Zerotin. 


256  THE   LABYRINTH  OF   THE  WORLD 

wished  indeed  that  all  should  have  as  much  com- 
fort as  they  could  themselves  desire,  but  that  the 
glory  of  the  kingdom  demanded  that  the  light  of 
some  should  shine  above  that  of  others.  There- 
fore, in  accordance  with  the  order  established  in 
the  world,  it  could  not  be  otherwise  than  that  as 
Fortuna  had  her  castle,  so  also  should  Industria 
have  her  workshops  full  of  people.  But  this  was 
granted  them,  that  each  one  who  was  not  idle 
might  raise  himself  from  poverty  by  whatever 
means  he  could  or  knew. 


( The  Supplications  of  the  Industrious  Ones.) 

10.  Now,  when  the  answer  given  to  these 
supplicants  became  known,  others  after  a  while 
appeared  bearing  a  petition  of  the  industrious. 
They  begged  that  in  future  those  who  idled  not 
should  be  assured,  whatever  their  estate  and  their 
enterprises  might  be,  that  they  would  obtain  that 
for  which  they  strove  and  worked,  and  that  blind 
fortune  should  not  decide.  Concerning  this  peti- 
tion, a  lengthy  council  was  held ;  thence  I  judged 
that  the  matter  was  by  no  means  an  easy  one.  At 
last  it  was  declared  that,  though  the  power  and 
might  that  had  once  been  entrusted  to  Fortuna 
and  her  faithful  servant  Chance  (for  it  could  not 
be  otherwise)  could  not  be  taken  out  of  their 
hands,  yet  their  petition  would  be  remembered, 
and  an  order  given  that,  as  far  as  possible,  the 
industrious   rather   than   the   thriftless  should  be 


THE  LABYRINTH  OF  THE  WORLD  257 

considered ;  they  could  therefore  act  in  accordance 
with  this.     And  they  also  went  forth. 

(  The  Supplications  of  the  Learned  and  Famous^ 

11.  Immediately  afterwards  followed  the  envoys 
of  some  illustrious  men.  They  were  Theophrastus 
and  Aristotle,  and  they  asked  for  two  things : 
firstly,  that  they  should  not  be  subject  to  the  acci- 
dents of  life  as  other  men  are ;  secondly,  as  they 
were,  through  God's  kindness,  distinguished  by 
great  wit,  learning,  riches,  and  so  forth,  above  all 
others  in  the  world  (and  as  it  would  be  a  general 
loss  should  such  men  perish),  they  begged  for  this 
privilege  above  the  common  multitude :  that  they 
should  never  die.  After  their  first  request  had 
been  considered,  they  were  told  that  they  demanded 
just  things;  they  would  therefore  be  allowed  to 
protect  themselves  against  accidents  as  well  as  they 
could ;  the  learned  by  means  of  their  learning,  the 
prudent  by  their  prudence,  the  powerful  by  their 
power,  the  rich  by  their  riches.  With  regard  to 
their  second  demand.  Queen  Wisdom  gave  the  order 
that  all  the  most  renowned  alchemists  should  be 
assembled,  and  should  with  all  diligence  study  the 
means  by  which  immortality  could  be  obtained. 
Then  those  who  received  this  order  withdrew.  But 
when  after  a  time  none  of  them  returned,  and  the 
envoys  pressed  for  an  answer,  they  received,  pro 
interim,  a  message  to  the  purpose  that  H.R.M.  did 
not  desire  that  such  precious  men  should  perish 
together  with  the  others;  but  that  she  knew  not 


258  THE  LABYRINTH   OF  THE  WORLD 

for  the  moment  how  to  accomplish  this.  This 
privilege  should,  however,  be  given  to  them,  that 
while  the  others  were  buried  immediately  after 
death,  these  should  be  kept  among  the  living  as 
long  as  possible ;  while  the  others  would  after  death 
be  merely  under  a  green  sod,  these  would  repose 
under  stones.  This  and  what  else  they  could 
imagine  to  distinguish  themselves  from  the  common 
rabble  was  to  be  granted  them,  and  a  charter  given 
them  to  that  import. 


(^Supplications  of  the  Rulers^ 

12.  When  these  had  departed,  some  came  forward 
as  representatives  of  the  rulers  ;  they  dilated  on 
the  hardships  of  that  estate,  and  asked  for  relief. 
Then  permission  was  granted  them  to  seek  rest, 
and  rule  by  means  of  their  vice-regents  and 
officials ;  they  acquiesced  in  this,  and  departed,  after 
giving  thanks. 


{^Supplications  of  the  Subjects}) 

13.  Not  long  afterwards  envoys  of  the  subjects, 
tradesmen,  and  peasants  came  forward,  and  com- 
plained that  those  who  were  over  them  wished 
nothing  but  to  drink  their  sweat ;  for  they  ordered 
them  to  be  so  driven  and  harassed  that  bloody 
sweat  ran  down  them.  And  those  whom  the  lords 
1  J.c,  serfs. 


THE  LABYRINTH   OF  THE  WORLD  259 

employed  for  such  purposes  ^  were  all  the  more 
cruel  to  them,  that  they  also  might  obtain  a  small 
dish  at  their  expense.  And  as  a  proof  of  this  they 
incontinently  showed  countless  weals,  stripes,  scars, 
and  wounds  ;  and  they  asked  for  mercy.  And  it 
appeared  evident  that  this  was  an  injustice,  and 
therefore  should  be  stopped  ;  but  as  the  rulers  had 
been  permitted  to  govern  by  means  of  these 
servants,  it  appeared  that  they  were  the  guilty 
ones ;  they  were  therefore  summoned  to  appear. 
Summonses  were  therefore  sent  out  to  all  the  royal, 
princely,  and  lordly  councillors,  regents,  officials, 
stewards,  collectors,  writers,  judges,  and  so  forth, 
informing  them  that  they  must  appear  without  fail. 
They  obeyed  the  order,  but  against  one  accusa- 
tion they  brought  forward  ten.  They  com- 
plained of  the  laziness  of  the  peasants,  their 
disobedience,  insubordination,  conceit,  their  mis- 
chievous ways  as  soon  as  their  bit  was  even 
slightly  loosened,  and  other  things.  After  these 
men  had  been  heard,  the  whole  matter  was  again 
considered  by  the  council.  Then  the  subjects  were 
told  that,  as  they  either  did  not  love  and  value  the 
favour  of  their  superiors,  or  were  unable  to  obtain 
it,  they  must  become  used  to  their  ferocity ;  for 
thus  must  it  be  in  the  world,  that  some  rule  and 
others  serve.  Yet  it  was  granted  them,  that  if  by 
willingness,  compliance,   and   true   attachment   to 


1  Komensky  here  refers  to  the  officials  whom  the  Bohemian 
lords  appointed  to  rule  their  peasants  ;  these  officials  had  an 
evil  reputation  of  cruelty  and  dishonesty. 


260  THE   LABYRINTH   OF  THE  WORLD 

their  superiors  and  rulers   they  could  gain  their 
favour,  they  should  be  allowed  to  enjoy  it. 


{The  Grievances  of  the  Jurists  and  Advocates. — 
Ratio  Status  is  given  them  as  a  Precept^ 

14.  After  these  had  been  dismissed,  there 
remained  the  jurists  (councillors  of  the  kings  and 
lords,  doctors  of  laws,  advocates,  judges,  and  so 
forth)  who  complained  of  the  incompleteness  of 
written  laws,^  in  consequence  of  which  not  all  the 
disputes  that  arose  among  men  could  be  decided 
(though  they  already  noted  more  than  a  hundred 
thousand  cases).  Thus  it  happened  that  they  were 
either  unable  to  maintain  perfect  order  among 
men,  or — if  they  added  somewhat  out  of  their  own 
minds  for  the  purpose  of  expounding  the  law  and 
ending  strife — the  unwise  considered  this  to  be  a 
misrepresentation  of  the  law,  and  a  perversion  of 
their  case  ;  thence  they  incurred  dislike,  and  litiga- 
tion increased  among  them.  They  therefore 
demanded  either  advice  as  to  their  behaviour,  or 
protection  against  the  forward  judgments  of  men. 
Then,  after  they  had  been  told  to  withdraw,  the 
matter  was  discussed  ;  but  it  would  be  long  to  tell 
what  the  pleading  of  each  of  the  queen's  councillors 
was.  Therefore  will  I  only  tell  of  the  decision 
that  was  made  known  to  the  jurists  after  they  had 
again   been    called  forward — to  wit,  that  H.R.M. 

1  The  jurists  demanded  the  complete  codification  of  the 
laws. 


THE  LABYRINTH  OF  THE  WORLD  26 1 

knew  no  way  by  means  of  which  new  laws  applying 
to  all  possible  cases  could  be  written  down,  there- 
fore should  the  former  laws  and  customs  remain  in 
force.  But  H.R.M.  deigned  to  give  them  this 
rule  and  key,  that  when  expounding  the  laws  and 
passing  judgment  in  accordance  with  them,  they 
should  seek  either  their  own  advantage  or  that  of 
the  community.  This  rule  was  to  be  called  Ratio 
Status ;  by  means  of  it  they  would  be  able  to 
guard  themselves  as  with  a  shield  against  the 
thrusts  of  vulgar  calumny.  The  fashion  of  rule 
(which  not  all  could  understand)  required  that 
some  things  should  remain  as  they  were.  The 
jurists,  having  received  this  their  new  rule, 
promised  to  conform  to  it  and  withdrew. 

{Complaints  of  the  Women  against  the  Men,  and  the 
Men  against  the  Women^ 

15.  But  a  short  time  passed,  and  then  the  women 
came,  complaining  that  they  had  to  live  under  the 
rule  of  men,  as  if  they  were  slaves.  Immediately 
afterwards  men  also  were  found  who  lamented  over 
the  disobedience  of  women.  Then  the  queen  and 
her  advisers  met  in  council  more  than  once.  Then 
through  the  lady  chancellor  this  answer  was  issued  : 
"  As  Nature  had  given  man  superiority,  this  should 
remain  as  it  was,  but  under  these  important  restric- 
tions :  firstly,  as  women  form  half  the  human  race, 
men  shall  do  naught  without  hearing  their  counsel ; 
secondly,  as  Nature  often  pours  out  her  gifts  more 
bounteously  on  women  than  on  men,  every  woman 


262  THE  LABYRINTH  OF   THE  WORLD 

whose  wit  and  strength  enabled  her  to  lord  it  over 
her  lord  should  be  called  *  amazon/  ^  and  the  man 
should  not  be  allowed  to  take  the  supremacy  from 
her."     This  was  the  first  answer,  but  neither  men 
nor  women  were   content   with   it.     The   women, 
indeed,  wished  that  the  men  should  either  share  the 
rule  with  them,  or  that  they  should  take  it  by  turns  ; 
thus  would  the  command  change,  and  be  held,  now 
by  the  men,  now  by  the  women.     Some  even  were 
found  who  wished  nothing  less  than  that  women 
alone   should  rule,  alleging    their   greater  agility 
both  of  mind  and  of  body ;  therefore,  as  men  had 
for  so  many  thousand  years  had  supremacy,  it  was 
time  that  they  should  cede  it  to  the  women.     And, 
indeed,  a  few  years  since,  in  the  English  Kingdom, 
a  noble  example  of  this  was  seen.^     When  Queen 
Elizabeth  ruled,  she  decreed  that  men  should  give 
their  right  hand  to  women  ^  to  honour  them,  and 
this  worthy  custom  still  endured.      As  therefore 
H.M.  Wisdom,  the  queen  of  the  world,  and  all  her 
lady-councillors,  had  by  God  been  created  in  this 
their  sex,  and  yet  placed  over  men  as  their  rulers, 

1  This  passage  is  very  difficult  to  translate  ;  the  literal 
meaning  of  the  Bohemian  "  muzatka  "  would  be  "  manness  " 
(the  German  "  mannin  "). 

2  Comp.  "II  governo  delle  donne  ha  avuta  la  prevalenza 
nel  nostro  secolo  ;  nuove  amazoni  sono  comparse  tra  la 
Nubia  e  la  Monopotama  e  in  Europa  noi  abbiamo  veduto 
regnare  Roxolane  in  Turchia,  Buona  in  Polonia,  Maria  in 
Ungheria,  Elisabetta  in  Inghilterra,  Catterina  in  Francia, 
Bianca  in  Toscana,  Margherita  nel  Belgio,  Maria  in  Scozia, 
Isabella  che  favori  la  scoperta  del  nuovo  mondo  in  Spagna." 
— Campanella,  "Civitas  Solis,"  Italian  translation,  Lugano, 
1850. 

When  leading  them  into  a  room. 


THE  LABYRINTH  OF  THE  WORLD  263 

it  appeared  seemly.  ("  Regis  ad  exemplum  totus 
componi  orbus.")  ^  The  same  rule  as  in  the  world 
should  prevail  in  houses  and  communities  also. 
By  this  speech  they  thought  that  they  would  easily 
guide  the  mind  of  Queen  Wisdom  to  their  own 
view.  Then  the  men,  not  to  lose  their  case  by 
their  silence,  opposed  this;  they  said  that  though 
God  had  entrusted  the  government  of  the  world  to 
Queen  Wisdom,  yet  He  mainly  held  it  Himself  in 
His  own  hands,  therefore  would  they  do  so  also, 
and  so  forth. 

(An  Agreement  between  Men  and  Women) 

16.  Then  they  again  met  in  council  several 
times,  and  thus  I  understood  that  they  had  never 
had  so  grave  a  matter  brought  before  them. 
Though  we  were  all  waiting  for  the  final  decision, 
we  received  it  not ;  but  Prudence  and  Affability 
were  instructed  to  deliberate  secretly  with  both 
parties.  These,  mediating  in  the  matter,  found  a 
compromise,  namely,  that  for  the  purpose  of  peace 
and  harmony  in  their  homes,  men  should  at  least 
tacitly  grant  superiority  to  the  women,  and  avail 
themselves  of  their  advice  ;  the  women,  contenting 
themselves  with  this,  should  outwardly  appear 
obedient.  Thus  things  would  seemingly  remain  as 
before,  yet  the  domestic  rule  of  women  would  be 
strengthened  ;  for  otherwise  the  great  secret  that 

^  The  Latin  words  are  printed  thus  in  Mr.  Bily's  last 
edition  (founded  on  the  Amsterdam  MS.),  and  also  in  Mr. 
Korinek's  recent  edition  of  the  "  Labyrinth." 


264  THE  LABYRINTH  OF  THE  WORLD 

men  rule  the  community,  and  women  again  rule 
men,  might  become  apparent.  The  queen  begged 
both  parties  to  prevent  this  ;  this  was  agreed  to  on 
both  sides.  Then,  seeing  this,  one  of  Solomon's 
companions  said  (Syr.  xxvi.  29  ^ )  :  "A  woman  who 
honours  her  husband  is  considered  wise ! "  and  a 
second  added  (Ephes.  v.  23) :  "  The  husband  is  the 
head  of  the  wife,  even  as  Christ  is  the  head  of 
the  Church."  But  the  friendly  agreement  was 
confirmed,  and  both  men  and  women  withdrew. 

^  From  the  Apocrypha. 


CHAPTER  XXXIII 

SOLOMON     DISCLOSES    THE    VANITIES     AND    DECEITS 
OF  THE   WOELD 

{The  Mask  of   Worldly    Wisdom  is   Uncovered. — 
Eccl.  i.  2,  15.) 

Then  Solomon,  who  had  hitherto  sat  looking 
on  quietly,  could  no  longer  contain  himself.  With 
a  loud  voice,  he  began  to  cry :  "  Vanity  of  vanities  ; 
all  is  vanity!  Cannot  that  which  is  crooked  be 
made  straight ;  and  that  which  is  wanting  be 
numbered?"  Then  he  rose,  and  with  him  his 
whole  following,  with  great  tumult ;  and  he  went 
straight  to  the  throne  of  the  queen.  And  neither 
this  fierce  beast,  the  Messenger,  nor  the  guards  on 
both  sides  could  prevent  this  ;  for  his  voice  and 
his  splendour  intimidated  them  all,  and,  indeed, 
the  queen,  also,  and  her  councillors.  Then  he 
stretched  out  his  hand  and  took  from  her  face  the 
veil  which  had  before  appeared  costly  and  glitter- 
ing, but  now  appeared  as  nothing  but  a  spider's 
web.  And  behold !  her  face  was  pale,  but  swollen ; 
there  was  indeed  some  red  on  her  cheeks,  but  it 
was  paint ;  and  this  appeared  clearly,  for  in  some 
places  it  had  peeled  off ;  the  hands  also  appeared 
265 


266  THE  LABYRINTH  OF   THE  WORLD 

scabby,  the  whole  body  displeasing,  and  her  breath 
stank.  Then  I,  and  all  the  others  present,  were  so 
afeard  that  we  were  almost  benumbed. 


{Her  Councillors  also  are  unmasked. — Eccl.  i.  14.) 

2.  Then  Solomon  turned  to  the  councillors  of  the 
pretended  queen,  took  their  masks  from  them,  and 
said  :  "  I  see  that  in  the  place  of  justice,  injustice 
rules,  and  abomination  in  that  of  sanctity.  Your 
carefulness  is  distrust,  your  foresight  cunning,  your 
affability  flattery,  your  truth  self-deceit ;  your  zeal 
is  furj^,  your  valour  foolhardiness,  your  love  lust, 
your  work  slavery,  your  sagacity  mere  conjecture, 
your  religion  hypocrisy,  and  so  forth.  Is  it,  then, 
your  task  to  rule  the  world  instead  of  the  Almighty 
God  ?  God  will  bring  to  judgment  all  deeds  and 
all  secret  things,  be  they  good  or  bad.  But  I  will 
go  forth  and  announce  this  to  the  whole  world,  that 
it  may  no  longer  permit  itself  to  be  misguided  and 
misled." 

(Solomon  proclaims  the  Vanity  of  the  World  to  the 
whole  World.) 

3.  Then  turning  round,  he  went  forth  wrath- 
fully,  and  his  companions  with  him  ;  then  when 
he  began  to  cry  out,  "  Vanity  of  vanities,  and  all 
is  vanity ! "  then  from  all  directions  men  of  all 
countries  and  nations,  kings  and  queens  from 
distant  lands,  collected  around  him.  And  his 
eloquence   rained   down   on  them   and   instructed 


THE  LABYRINTH  OF  THE  WORLD  267 

them,   for    his   words   were   as   thorns   and   nails 
that  are  driven  home. 


{They  hold  Counsel  as  to  how  they  could  outwit  him.) 

4.  But  I  followed  them  not,  but  remained  in  the 
palace,  standing  with  my  guides,  who  were  horror- 
stricken,  and  beheld  everything  that  further  befell 
there.  The  queen,  namely,  who  had  recovered  from 
her  faint,  began  to  take  counsel  with  her  councillors 
as  to  what  should  be  done.  Zeal,  Sincerity,  and 
Courage  advised  that  all  the  forces  should  be  col- 
lected and  sent  in  pursuit  of  Solomon,  that  he 
might  be  captured.  Prudence,  on  the  contrary, 
declared  that  no  good  would  be  done  by  means 
of  violence ;  for  not  only  was  Solomon  himself 
also  powerful,  but  he  had  almost  the  whole  world 
as  his  following.  Thus  did  the  messengers,  who, 
one  after  the  other,  brought  news  of  what  had 
happened,  report ;  rather  should  Affability  and 
Flattery  be  sent  after  him,  and  they  should  take 
Pleasure  with  them  from  Fortuna's  castle ;  wher- 
ever he  was,  they  should  trickishly  enwind  them- 
selves round  him,  showing  and  praising  the  beauty 
and  loveliness  of  the  kingdom  of  the  world.  "Thus, 
perhaps,"  Prudence  said,  "  he  could  be  caught ; 
another  way  she  knew  not."  And  it  was  ordered 
that  these  three  should  set  out  at  once. 


CHAPTER  XXXIV 

SOLOMON  IS  DECEIVED  AND   MISLED 

{Solomon  rains  forth  Wisdom^ 

Now,  seeing  this,  I  tell  my  guides  that  I  also 
would  gladly  behold  what  was  to  befall.  Impu- 
dence immediately  consented,  and  went  forth ; 
the  interpreter  did  likewise.  Then,  when  we 
had  set  out,  we  find  Solomon  with  his  com- 
panions in  the  street  of  the  scholars  ;  and  to  the 
wonder  of  all,  he  conversed  of  the  nature  of  trees, 
from  the  cedar  tree  that  is  in  Lebanon  even  unto 
the  hyssop  that  springeth  out  of  the  wall.  He 
spake  also  of  beasts,  and  of  fowl,  and  of  creeping 
things,  and  of  fishes ;  of  the  nature  of  the  earth, 
the  power  of  the  elements,  the  constellations,  the 
thoughts  of  men,  and  so  forth.  And  men  came 
from  all  nations  to  listen  to  his  wisdom.  Being 
thus  extolled  beyond  all  measure  himself,  he  began 
to  delight  in  himself ;  this  all  the  more  when  Afia- 
bility  and  Flattery,  cautiously  approaching  him, 
began  yet  further  to  increase  his  praise  before  the 
eyes  of  men. 

268 


THE   LABYRINTH   OF   THE   WORLD  269 

{^Solomon  devises  Learned  Crafts^ 

2.  Then  he  rose  up  and  went  forth  to  behold 
other  parts  of  the  world,  and  entering  the  street  of 
the  tradesmen,  he  began  to  wonder  at  their  divers 
arts,  and  to  find  pleasure  in  them  ;  then  with  his 
deep  wit  he  devised  for  them  strange  things,  such 
as  the  artful  fashioning  of  gardens,  orchards,  fish- 
ponds, the  building  of  houses  and  towns,  and  the 
furthering  of  all  that  delights  mankind. 

(^He  is  entangled  into  tke  State  of  Matrimony^ 

3.  Now,  when  Solomon  entered  the  street  of  the 
married  people,  Pleasure  cunningly  led  to  him  all 
the  most  beautiful  maidens,  adorned  in  the  most 
beauteous  manner  with  divers  sweet-sounding 
music.  She  told  some  of  the  most  lovely  to 
welcome  the  king  solemnly,  and  they  greeted  him 
as  the  light  of  the  human  race,  the  crown  of  the 
Israelite  nation,  the  jewel  of  the  world;  "as  the 
estate  of  the  scholars,  as  well  as  that  of  the  trades- 
men, had,"  they  said,  "gained  not  little  from  the 
presence  of  his  light  and  illumination,  thus  did 
the  estate  of  matrimony  also  strive  to  obtain 
through  his  presence  an  increase  of  its  glory." 
After  thanking  courteously,  Solomon  said  that  he 
intended  to  honour  that  estate  by  joining  it ; 
then  choosing  from  among  the  maidens  her  who 
seemed  to  him  most  beautiful,  he  consented  to  be 
weighed   together  with   her,^   and   linked   to  her 

^  iSiee  chapter  viii. 


2/0  THE   LABYRINTH  OF   THE   WORLD 

(they  called  her  the  daughter  of  Pharaoh).  Abid- 
ing now  with  her,  he  was  struck  by  her  beauty, 
and  sought  rather  her  glance  and  pleasure  than 
wisdom ;  then  (a  thing  I  should  never  have 
imagined)  he  allowed  his  glances  to  fall  on  the 
crowd  of  joyous  maidens — and  cunning  Pleasure 
brought  more  and  yet  more  of  them  before  his 
eyes ;  struck  by  the  beauty  now  of  this,  now 
of  that  one,  he  called  to  him  all  that  came 
in  his  way,  without  their  even  being  weighed 
together.  Thus,  in  a  short  time  he  beheld  seven 
hundred  of  them  ^  around  him,  and  three  hundred 
also  that  were  not  wedded  ;  for  he  held  it  as  glory 
to  surpass,  in  such  matters  also,  all  who  were  before 
him  and  would  be  after  him.  And  now  nothing 
was  to  be  seen  but  amorous  trifling,  and  even  his 
own  followers  grieved  and  groaned  over  this. 

{He  now  visits  the  Estate  of  Priesthood,  and  there 
sinks  entirely^ 

4.  Now,  when  he  had  passed  through  this  street 
he  proceeded  farther,  and  entered  the  street  of  the 
priests,  and  whither  the  wretched  companions  who 
were  fettered  to  him  dragged  him,  thither  he 
allowed  himself  to  be  drawn  among  beasts  and 
reptiles,  dragons  and  poisonous  vermin  ;2  and  he 
began  to  find  doleful  delight  among  them. 

1  J.e.,  wives. 

^  Of  course,  an  alhisiou  to  Solomon's  idolatry. 


CHAPTER  XXXV 

SOLOMON'S   COMPANY   IS   DISPERSED  AND  CAPTURED, 
AND  PERISHES  BY  TERRIBLE  FASHIONS  OF   DEATH 

{Solomon^ s  Companions  express  Displeasure^ 

Seeing  Solomon  thus  deceived,  those  who  were  the 
foremost  among  his  following — Moses,  Elias,  Isaias, 
Jeremias — began  to  speak  with  great  zeal  ;  they 
protested  before  heaven  and  earth  that  they  would 
take  no  part  in  such  abominations,  and  they 
admonished  the  whole  following  to  refrain  from 
such  vanity  and  folly.  But  as  no  few,  none  the 
less,  followed  Solomon's  example,  their  ire  became 
yet  more  inflamed,  and  they  thundered  yet  more 
furiously,  particularly  Isaias,  Jeremias,  Baruch, 
Stephen,  Paul,  and  others.  Moses  demanded  that 
those  with  him  should  gird  on  their  swords  ;  Elias 
that  fire  should  come  downward  from  heaven ; 
Ezechias  that  all  those  idols  should  be  destroyed. 

{They  heed  not  Wheedling  Speech?) 

2.  Seeing  this,  those  who  had  been  sent  forth 

to    mislead     Solomon — Affability,    Flattery,    and 

Pleasure,  taking  with  them  some  of  the  philoso- 
271 


272  THE   LABYRINTH   OF   THE  WORLD 

phers,  Mammon,  and  others — advised  the  zealots 
to  moderate  themselves  and  behave  in  a  more 
temperate  fashion.  When  the  wisest  of  men, 
Solomon,  had  submitted  his  mind  and  become 
accustomed  to  the  ways  of  the  world,  why  should 
they  walk  apart  from  the  others,  and  continue  to 
cavil  ?  But  this  advice  was  not  heard ;  the  more 
they  saw  that  Solomon's  example  misled  and 
deceived  many,  the  more  they  angered,  ran  to 
and  fro,  screamed  and  raged  ;  and  this  matter 
caused  great  riot. 

{Public  Forces  are  sent  against  them.) 

3.  For  the  queen,  who  had  been  advised  of  all 
this  by  her  attendants,  issued  charters  by  which 
she  summoned  all  men  to  her  aid.  Power,  the 
leader  of  her  bodyguard,  was  appointed  general, 
and  ordered  to  arrest  the  rioters  and  punish  them 
as  a  warning  to  all.  Then  the  alarm  was  sounded, 
and  many  assembled,  prepared  for  the  war,  not 
only  men  of  the  estate  of  the  mercenaries,  but 
also  magistrates,  officials,  judges,  tradesmen,  philo- 
sophers, physicians,  lawyers,  and  even  priests ; 
women  even  went  forth  in  divers  dresses  and  with 
divers  arms  (for  it  was  said  that  against  such 
public  enemies  of  the  world  all  must  give  their 
aid,  be  they  young  or  old).  Seeing  this  vast  army 
rolling  along,  I  ask  my  guides  :  "  What  will  now 
befall  ?  "  Then  the  interpreter  :  "  Now  wilt  thou 
learn  what  is  the  fate  of  those  who,  by  their 
cavilling,  cause  riots  and  conspiracies  among  men." 


tHE  LABYRINTH   OF   THE   WORLD  273 

{Battle,  Captivity,  Murder,  Burning,  and  other 

Torture^ 

4.  Then  these  men,  attacking  now  one,  then  a 
second,  a  third,  a  tenth,  strike,  cut,  and  knock 
them  down,  trample  them  underfoot,  capture  them, 
bind  them,  lead  them  to  prison,  according  to  the 
greatness  of  their  fury  against  each  one  of  them. 
It  is  wondrous  that  my  heart  broke  not  from  pity ; 
but  though  terrified  by  such  cruelty  and  quiver- 
ing, I  yet  dared  not  budge.  Then  I  see  that  some 
of  those  who  had  been  imprisoned  and  struck  down 
wrung  their  hands,  craving  pardon  for  their  deeds  ; 
while  others  maintained  their  opinions,  however 
cruelly  they  were  treated.  Then,  incontinent,  some 
were  before  my  eyes  cast  into  the  fire ;  others 
thrown  into  the  water,  hanged,  decapitated,  cruci- 
fied, tortured  with  pincers,  sawed,  pierced,  chopped, 
roasted  on  gridirons — I  cannot,  indeed,  number  all 
the  cruel  forms  of  death  that  these  men  suffered  ; 
but  the  worldly  ones  rejoiced  and  exulted  over 
this. 


CHAPTER  XXXVI 

THE  PILGRIM  DESIRES  TO  FLEE  FROM  THE  WORLD 

(The  Pilgrim  flees  the  World.) 

Then,  unable   to   behold   such  sights  or  to  bear 

the  sorrows  of  my  heart  any  longer,  I  fled,  wishing 

to  seek  refuge  in  some  desert,  or  rather,  were  it  but 

possible,  to  escape  from  the  world.     But  my  guides 

pursued  me,  overtook  me,  and  asked  me  whither 

I  intended  to  go.     Wishing  to  reprove  them  by 

silence,  I  answered  naught.     But  when  they,  not 

wishing  to  leave  me,  continued  mischievously  to 

pursue  me,  I  said :  "  I  see  now  that  matters  will 

not  become  better  in  the  world.     All  my  hopes  are 

ended.    Woe  on  me  !  "    Then  they:  "Wilt  thou  not 

think  better  of  it,  after  having  seen  what  is  the 

fate   of  those   who   cavil  ? "     Then   I   answered : 

"  Thousandfold  do  I  prefer  to  die,  rather  than  to 

be  where  such  things  befall,  and  to  behold  vice, 

lies,  corruption,  cruelty.     Therefore  is  death  to  me 

more  desirable  than  life.     I  shall  set  out  and  see 

what  is  the  fate  of  the  dead  whom  I  see  carried 

forth." 

274 


tHE  LABYRINTH  OF   THE  WORLD  275 

{Falsehood  disappears^ 

2.  Impudence  immediately  granted  ray  request, 
saying  that  it  was  well  that  I  should  see  and 
understand  such  things  also.  The  other  dissuaded 
me,  and  endeavoured  to  stop  me  ;  but  heeding  him 
not,  I  tore  myself  away  and  proceeded  on  my  way. 
Then  he  remained  there  and  forsook  me. 


(  The  Pilgrim  beholds  the  Dying  and  Dead.     The 
Bottomless  Abyss  beyond  the  World?) 

3.  Looking  now  about  me,  I  behold  the  ways  of 
the  dying,  of  whom  there  were  many  ;  and  I  see'a 
mournful  thing — to  wit,  that  all  gave  up  the  ghost 
with  horror,  lamentation,  fear  and  trembling,  know- 
ing not  what  would  befall  them  and  whither  they 
would  go.  Although  I  was  afeard,  yet  wishing 
ever  to  acquire  more  knowledge,  I  walked  through 
the  rows  of  the  dead  to  the  limits  of  the  world  and 
of  light.  Here,  where  others,  shutting  their  eyes, 
blindly  cast  forth  their  dead,  I  threw  off  the 
glasses  of  Falsehood,  rubbed  my  eyes,  and  leaned 
forward  as  far  as  I  dared.  And  I  behold  awful 
darkness  and  gloom,  of  which  the  mind  of  man 
can  find  neither  the  end  nor  the  ground ;  and 
there  was  here  naught  but  worms,  frogs,  serpents, 
scorpions,  rottenness,  stench,  the  smell  of  brim- 
stone and  pitch  that  overwhelmed  body  and  soul, 
generally  unspeakable  horror. 


2/6  THE  LABYRINTH  OF  THE  WORLD 

{The  Pilgrim  falls  to  the  Ground  terrified^ 

4  Then  my  bowels  quaked,  my  whole  body 
trembled,  and,  terrified,  I  fell  swooning  to  the 
ground,  and  cried  mournfully :  "  Oh,  most  miser- 
able, wretched,  unhappy  mankind !  this,  then,  is 
your  last  glory  !  this  the  conclusion  of  your  many 
splendid  deeds  !  this  the  term  of  your  learning  and 
much  wisdom  over  which  you  glory  so  greatly  ! 
this  the  rest  and  repose  that  you  crave  after  count- 
less labours  and  struggles !  this  the  immortality  for 
which  you  ever  hope  !  Oh,  that  I  had  never  been 
born,  never  passed  through  the  gate  of  life!  For 
after  the  many  vanities  of  the  world ;  nothing  but 
darkness  and  horror  are  my  part !  O  God,  God, 
God !  God,  if  Thou  art  a  God,  have  mercy  on 
wretched   me  ! " 


THE  PARADISE  OF  THE  HEART  ^ 

CHAPTER  XXXVII 

THE  PILGRIM   FINDS   HIS  WAY   HOME 

{The  First  Conversion  is  the  Work  of  God.) 

Now,  when  I  cease  speaking,  and  am  still  shaking 
with  fear,  I  hear  above  me  a  mysterious  voice  that 
said  "  Return  ! "  And  I  lift  my  head  to  see  who 
was  calling ;  but  I  see  nothing,  not  even  my  guide 
Searchall ;  for  he,  too,  had  now  forsaken  me. 

2.  And  lo !  now  a  voice  again  resounded 
"  Return ! "  Then  knowing  not  how  to  turn 
back,  nor  whither  to  go  out  of  this  darkness,  I 
began  to  sorrow,  when  lo  !  the  voice  again  called : 
"  Return  whence  thou  earnest  to  the  house  of  the 
heart,  and  then  close  the  doors  behind  thee." 

^  As  I  have  already  mentioned,  Komensky  has  not  indi- 
cated the  division  of  his  book  into  two  parts  by  any  external 
signs  ;  the  numbering  of  the  chapters  and  pages  continues 
uninterrupted  throughout  the  whole  work. 
277 


278  THE  LABYRINTH  OF  THE  WORLD 

(  The  Second  Conversion  requires  our  own  Endeavours 
also.) 

3.  This  counsel  I  obeyed  as  well  as  I  could,  and 
it^was  well  with  me  that  I  thus  obeyed  God,  who 
had  counselled  me ;  but  this  was  yet  a  gift  from 
Him.  Then  collecting  my  thoughts  as  best  I 
could,  I  closed  my  eyes,  ears,  mouth,  nostrils,  and 
abandoned  all  contact  with  external  things.  Then 
I  entered  into  the  innermost  of  my  heart,  and 
behold!  everything  therein  was  darkness.  But 
when,  with  blinking  eyes,  I  gaze  a  little  around 
me,  I  behold  a  weak  light  that  penetrated  through 
the  crevices ;  and  I  see  above  me,  in  the  vaulting 
of  this  my  little  chamber,  what  appeared  to  me  a 
large,  round,  glassy  window ;  but  it  had  been  so 
much  soiled  and  bedaubed  that  scarce  any  light 
came  through  it. 

{Description  of  Corrupt  Nature?) 

4.  Then,  looking  around  me  by  means  of  this 
dim,  scant  light,  I  see  on  the  walls  certain  small 
pictures  of,  as  it  seemed,  sometime  pretty  work ; 
but  the  colours  had  faded,  and  some  portions  of 
the  pictures  had  been  hewn  off,  or  broken  off. 
Approaching  them  more  closely,  I  see  on  them 
inscriptions  such  as  Prudence,  Meekness,  Justice, 
Chastity,  Temperance,  and  so  forth.  Then  in  the 
middle  of  the  chamber  I  see  divers  broken  and 
damaged  ladders,  and  pincers  and  ropes,  that  had 
been   damaged  and  scattered   about ;   item,   large 


THE   LABYRINTH   OF  THE  WORLD  279 

wings  with  plucked  plumes  ;  lastly,  clock-works 
with  broken  or  bent  cylinders,  dents,  and  little 
columns ;  and  all  this  was  scattered  about  at 
random,  here  and  there. 

{Corrupt  Nature  cannot  be  mended  by   Worldly 
Wisdom^ 

5.  And  I  wondered  what  was  the  purpose  of 
these  implements,  how  and  by  whom  they  had 
been  injured,  and  how  they  could  be  repaired. 
Now  thinking  of  this  and  considering  it,  I  could 
devise  naught ;  but  hope  arose  in  me  that  He  who 
by  His  call  had  led  me  to  this  chamber,  whoever 
He  might  be,  would  again  address  me,  and  further 
instruct  me.  For  that  of  which  I  had  here  seen 
but  the  beginning  pleased  me  well,  both  because 
my  little  chamber  had  not  the  evil  smell  of  the 
other  places,  through  which  I  had  passed  in  the 
world,  and  also  because  I  found  not  here  rustle  and 
rush,  noise  and  crash,  unrest  and/eeling  to  and  fro, 
tussling  and  violence  (things  of  which  the  world  is 
full).     Here  everything  was  quiet. 


CHAPTER  XXXVIII 

THE  PILGRIM  RECEIVES   CHRIST  AS   HIS  GUEST 

{Our  Illumination  cometh  from  on  High.) 

I  NOW  devise  of  this  with  myself,  and  wait  what 
will  further  befall.  And  behold,  a  clear  light 
appeared  on  high,  and  raising  my  eyes  towards  it, 
I  see  the  window  above  me  full  of  brightness,  and 
from  out  of  that  brightness  there  appeared  One,  in 
aspect,  indeed,  similar  to  a  man,  but  in  His  splendour 
truly  God.  His  countenance  shone  exceedingly, 
yet  could  human  eyes  gaze  at  it,  for  it  caused  not 
terror;  rather  had  it  a  loveliness  such  as  I  had 
never  seen  in  the  world.  He  then — kindness  itself, 
friendliness  itself — addressed  me  in  these  most 
sweet  words : 

{Wherein  the  Source  of  ah  Light  and  all  foy  lieth.) 

2.  "  Welcome,  welcome,  my  son  and  dear 
brother."  And  having  said  these  words,  He  em- 
braced me,  and  kissed  me  kindly.  There  came 
forth  from  Him  a  most  delightful  odour,  and  I  was 
seized    by   such    unspeakable    delight   that   tears 

flowed  from  ray  eyes  ,  and   I  knew  not  how  to 
280 


THE   LABYRINTH   OF  THE  WORLD  28 1 

respond  to  so  unexpected  a  greeting.  Only  sighing 
deeply,  I  gazed  at  Him  with  meek  eyes.  Then  He, 
seeing  me  overwhelmed  with  joy,  spoke  thus 
further  to  me :  ''  Where,  then,  has  thou  been,  my 
son  ?  why  hast  thou  tarried  so  long  ?  by  what 
path  hast  thou  come  ?  what  hast  thou  sought  in 
the  world  ?  Joy  !  where  could  thou  seek  it  but 
in  God  ;  and  where  couldst  thou  seek  God,  but  in 
His  own  temple  ;  and  what  is  the  temple  of  the 
living  God,  but  the  living  temple  that  He  Himself 
has  fashioned — thine  own  heart  ?  I  saw,  my  son, 
that  thou  wentest  astray,  but  I  would  see  it  no 
longer.  I  have  brought  thee  to  thy  own  self,  I 
have  led  thee  into  thyself.  For  here  have  I 
chosen  my  palace  and  my  dwelling.  If  thou 
wishest  here  to  dwell  with  me,  thou  wilt  find  here, 
what  thou  hast  vainly  sought  on  earth,  rest,  com- 
fort, glory^  and  abundance  of  all  things.  This  I 
promise  thee,  my  son,  that  thou  wilt  not  be 
deceived  here  as  thou  wert  there  in  the  world." 

{The  Pilgrim  gives  himself  over  entirely  to  Jesus.) 

8.  Hearing  such  speech,  and  understanding  that 
He  who  spake  was  my  Redeemer,  Jesus  Christ,  of 
whom  I  had  indeed  heard  somewhat  in  the  world, 
but  superficially  only,  I  folded  my  hands,  and  then 
stretched  them  out,  not,  as  in  the  world,  with  fear 
and  doubt,  but  with  full  happiness  and  complete 
faith ;  then  I  said  :  "  I  am  here,  my  Lord  Jesus ; 
take  me  to  Thee.  Thine  I  wish  to  be,  and  to 
remain   for   ever.      Speak    to    Thy   servant,   and 


282  THE   LABYRINTH   OF   THE   WORLD 

permit  me  to  hear  Thee ;  tell  me  what  Thou 
desirest,  and  grant  that  I  find  pleasure  in  it ;  lay- 
on  me  what  burden  Thou  thinkest  fit,  and  grant 
that  I  may  bear  it ;  employ  me  for  whatever  pur- 
pose Thou  desirest,  and  grant  me  that  I  may  not 
be  found  wanting ;  order  me  to  act  according  to 
Thy  will,  and  grant  me  grace  to  do  so.  Let  me  be 
nothing,  that  Thou  mayest  be  everything." 


CHAPTER   XXXIX 

THEIR  BETROTHAL 

{God's  Wisdom  directs  even  our  Errors?) 

"  I  ACCEPT  this  from  thee,  my  son,"  quoth  He. 
"  Hold  to  this,  become,  call  thyself,  and  remain 
mine  own.  Mine,  indeed,  thou  wert  and  art  from 
all  eternity,  but  thou  knewest  it  not.  I  have  long 
prepared  for  thee  that  happiness  to  which  I  will 
now  lead  thee  ;  but  thou  didst  not  understand  this. 
I  have  led  thee  to  thyself  through  strange  paths 
and  by  roundabout  ways ;  this  thou  knewest  not, 
nor  what  I,  the  ruler  of  all  my  chosen  ones, 
intended;  neither  didst  thou  perceive  by  what 
means  I  worked  on  thee.  But  I  was  everywhere 
with  thee,  and  therefore  somewhat  guided  thee 
through  these  crooked  paths,  that  I  might  at  last 
bring  thee  yet  closer  to  me.  Naught  could  the 
world,  naught  thy  guides,  naught  Solomon  teach 
thee.  They  could  by  no  means  enrich  thee,  content 
thee,  satisfy  the  desires  of  thy  heart,  for  they  had 
not  that  which  thou  didst  seek.  But  I  will  teach 
thee  everything,  enrich  thee,  content  thee." 
283 


284  THE   LABYRINTH   OF  THE   WORLD 

{All  Worldly  Striving  should  be  transferred  to  God,) 

2.  "  This  only  I  demand  of  thee,  that  whatever 
thou  hast  seen  in  the  world,  and  whatever  struggles 
thou  hast  witnessed  among  men,  thou  shouldst 
transfer  it  to  me,  and  lay  the  burden  of  it  on  me. 
This,  as  long  as  thou  livest,  shall  be  thy  work  and 
thy  task ;  of  that  which  men  seek  there  in  the 
world,  but  find  not — to  wit,  peace  and  joy — I  will 
give  thee  abundance." 

{The  Pilgrim  joins  Christ  only,  his  Eternal  Spouse.) 

3.  "  Thou  hast  seen  in  the  estate  of  the  married 
people  how  those  who  find  pleasure  in  one  another 
leave  everything,  that  they  may  belong  to  each 
other.  Do  thus  thou  also,  leave  everything,  even 
thyself;  give  thyself  up  fully  to  me,  and  thou 
wilt  be  mine,  and  it  will  be  well.  As  long  as 
thou  dost  not  this,  thou  wilt,  I  assure  thee, 
obtain  no  solace  for  thy  soul.  For  in  the  world 
everything  changeth ;  everything  beside  me  for 
which  thy  mind  and  thy  desire  will  strive,  will, 
in  one  way  or  another,  cause  thee  toil  and  dis- 
content ;  at  last  it  will  forsake  thee,  and  the 
joy  that  thou  hadst  found  in  it  will  turn  to  woe. 
Therefore  I  faithfully  counsel  thee,  my  son,  for- 
sake everything  and  cling  to  me  ;  be  mine,  and  I 
thine.  Let  us  shut  ourselves  up  together  here  in 
this  shrine,  and  thou  wilt  feel  truer  joy  than  can 
be  found  in  carnal  wedlock.     Strive,  then,  to  love 


THE   LABYRINTH   OF  THE  WORLD  285 

me  alone ;  to  have  me  as  thy  one  counsellor,  leader, 
friend,  companion,  and  comrade  in  all  things.  And 
whenever  thou  speakest  to  me,  say,  'I  only  and 
thou,  oh,  my  Lord  ! '  Thou  needest  not  heed  any 
third  one.  Cling  but  to  me,  gaze  at  me,  converse 
sweetly  with  me,  embrace  me,  kiss  me ;  expect 
also  all  things  from  me. 

(  Christ  should  be  considered  our  only  Gain,) 

4.  "  Thou  hast  seen  in  other  conditions  how  the 
men  who  seek  gain  busy  themselves  with  endless 
labours,  what  artifices  they  employ,  what  perils 
they  risk.  Thou  must  now  consider  all  this 
striving  as  vanit}^  knowing  that  one  thing  alone 
is  necessary,  the  grace  of  God.  Therefore,  limit- 
ing thyself  to  the  one  calling  which  I  have 
entrusted  to  thee,  conduct  thy  labours  faithfully, 
conscientiously,  quietly,  entrusting  to  me  the  end 
and  aim  of  all  things. 

(  The  Pilgrim  is  taught  to  know  Christ  Himself — the 
Bible) 

5.  "  Thou  hast  seen,  when  among  the  scholars, 
how  they  strive  to  fathom  all  things.  Let  it  be 
the  summit  of  thy  learning  to  seek  me  in  my 
works,  and  to  see  how  wondrously  I  rule  thee 
and  everything.  Here  wilt  thou  find  more  matter 
for  reflection  than  those  yonder,^  and  it  will  be 

^  I.e.,  those  of  the  world. 


2S6  THE   LABYRINTH   OF  THE  WORLD 

with  unspeakable  delight.  Instead  of  all  libraries, 
to  read  which  is  endless  labour,  with  little  use  and 
often  with  harm,  while  there  is  always  weariness 
and  anxiety,  I  will  give  thee  this  little  book  in 
which  thou  wilt  find  all  arts.  Here  thy  grammar 
will  be  to  consider  my  words,  thy  dialectics  faith 
in  them,  thy  rhetoric  prayers  and  sighs,  thy  physic 
meditation  on  my  works,  thy  metaphysics  delight 
in  me  and  in  the  eternal  things  ;  thy  mathematics 
will  consist  in  the  weighing  and  measuring  of  my 
benefactions,  and,  on  the  other  hand,  of  the  ingrati- 
tude of  the  world  ;  thy  ethics  will  be  love  of  me, 
which  will  give  thee  all  instructions  concerning  thy 
conduct  both  towards  me  and  towards  thy  fellow- 
creatures.  But  thou  must  seek  all  this  learning,  not 
that  thou  mayest  please  others,  but  that  thou  mayest 
come  nearer  to  me.  And  in  all  these  things,  the 
simpler  thou  art,  the  more  learned  shalt  thou  be ; 
for  my  light  inflames  simple  hearts. 

( We  must  consider  Christ  Himself  our  best  Leech.) 

6.  "Hast  thou  seen  how  the  leeches  contrive 
divers  remedies  to  defend  and  prolong  life  ?  But 
for  what  purpose  shouldst  thou  trouble  about  the 
length  of  thy  life  ?  Does  it,  then,  depend  on  thee  ? 
Thou  didst  not  come  into  the  world  when  thou 
didst  wish  it,  and  thou  wilt  not  leave  it  when  thou 
wishest,  for  my  providence  decides  this.  Consider, 
therefore,  how  thou  canst  live  well,  and  I  will 
consider  how  long  thou  shalt  live.  Live  simply 
and   uprightly  according  to   my  pleasure,  and  I 


THE   LABYRINTH   OF   THE  WORLD  287 

shall  find  pleasure  in  being  thy  leech  for  thy  good ; 
for  I  will  be  thy  life,  and  the  length  of  thy  days. 
Without  me,  indeed,  medicine  also  is  poison;  bat 
if  I  decree  it,  poison  also  must  become  medicine. 
Therefore,  entrust  thy  life  and  health  to  me  only, 
and  be  thou  in  perfect  peace  as  to  such  matters. 

{The  Pilgrim   holds   Christ  to  be  his   Counsellor^ 
Guide,  and  Protector.) 

7.  "In  jurisprudence  thou  hast  witnessed  the 
wondrous  and  entangled  intrigues  of  men,  and  how 
they  dispute  over  their  divers  affairs.  But  this 
shall  be  thy  knowledge  of  law  :  not  to  envy  any 
man  either  the  property  of  others  or  his  own ;  to 
leave  everyone  what  he  has ;  not  to  refuse  to  any 
man  that  which  he  requires ;  to  give  to  each  one 
that  which  thou  owest,  and  even  beyond  that,  as 
much  as  thou  canst ;  to  be  conciliant  in  all  for  the 
sake  of  peace.  If  one  takes  away  thy  coat,  give 
him  thy  cloak  also;  if  one  strikes  thee  on  one 
cheek,  put  forth  the  other  also.  These  are  my 
laws,  and  if  thou  heedest  them,  thou  wilt  secure 
peace. 

(  What  the  Religion  of  Christ  is.) 

8.  "Thou  hast  seen  in  the  world  how  men  imagine 
vain  ceremonies  and  strife  while  performing  their 
religious  duties.  Thy  religion  shall  be  to  serve  me 
in  quiet,  and  not  to  bind  thyself  by  any  ceremonies, 
for  I  do  not  bind  thee  by  them.     If  thou  wilt — 


288  THE   LABYRINTH   OF   THE   WORLD 

according  to  my  teaching — serve  me  in  the  spirit 
and  in  the  truth,  then  wrangle  no  further  on  these 
matters  with  any  man,  even  if  men  call  thee  a 
hypocrite,  heretic,  or  I  know  not  what.  Cling 
quietly  to  me  only  and  to  my  service. 

(  The  Government  of  Chris fs  Kingdom.) 

9.  "While  among  the  great  and  the  rulers  of 
human  society,  thou  hast  seen  how  readily  men 
strive  to  reach  the  highest  places  and  to  rule  over 
the  others.  But  thou,  my  son,  shalt,  as  long  as 
thou  livesfc,  ever  seek  the  lowest  place,  and  desire 
to  obey,  rather  than  to  command.  For  truly  it  is 
easier  and  safer,  and  more  convenient,  to  be  under 
others  than  on  the  heights.  But  if  thou  must  yet 
rule  and  command,  then  rule  thy  own  self.  I  give 
thee  thy  soul  and  body  to  rule  as  a  kingdom.  As 
many  limbs  as  thou  hast  in  thy  body,  and  divers 
emotions  in  thy  soul,  so  many  subjects  shalt  thou 
have  ;  see  that  thy  rule  over  them  be  good.  And 
should  it  please  my  providence  to  confide  to  thee  yet 
other  tasks,  then  fulfil  them  obediently  and  faith- 
fully, heeding  not  thy  own  fancies,  but  my  call. 

{The  True  Christian's  Wars.) 

10.  "  In  the  estate  of  the  warriors,  thou  hast  seen 
that  destroying  and  plundering  fellow-men  is  there 
considered  heroism.  But  I  will  tell  thee  of  other 
enemies  against  whom  thou  must  henceforth  prove 
thy  valour:  the  devil,  the  world,  and  the  desires 


THE  LABYRINTH  OF  THE  WORLD  289 

of  thine  own  body.  Guard  thyself  against  these 
as  well  as  thou  canst,  driving  from  thee  the  two  first, 
striking  down  and  killing  the  third.  And  when 
thou  hast  bravely  done  this,  thou  wilt,  I  promise, 
verily  obtain  a  crown  more  glorious  than  those  that 
the  world  hath. 

(^In  Christ  alone  there  is  Abundance  of  all.) 

11.  "Thou  hast  seen  also  what  the  men  in  that 
castle  of  feigned  fortune  seek,  and  in  what  they 
glorjT- :  riches,  pleasure,  fame.  Heed  thou  none  of 
these  things.  They  give  not  peace  but  disquietude, 
and  they  are  but  the  path  that  leadeth  to  sorrow. 
Wherefore  shouldst  thou  value  a  multitude  of 
goods  ;  why  desire  it  ?  Life  requires  but  little,  and 
it  is  my  business  to  provide  for  those  who  serve 
me.  Strive,  therefore,  to  collect  inward  treasures, 
illumination  and  piety,  and  I  will  grant  thee 
everything  else.  Heaven  and  earth  will  belong  to 
thee  by  inheritance ;  be  thou  certain  of  this. 
Neither  will  such  things  vex  thee  and  oppress  thee 
as  do  the  things  of  the  world  ;  rather  will  they  give 
thee  unspeakable  joy. 

( The  PilgrinHs  most  dear  Companions^ 

12.  "  The  worldly  ones  gladly  seek  companion- 
ship ;  but  thou  must  absent  thyself  from  noisy 
striving,  and  learn  to  love  solitude.  Companionship 
is  but  an  aid  to  sin,  or  to  senseless  fooling,  idle- 
ness, or  waste  of  time.     Yet  wilt  thou  not  be  alone ; 

T 


290  THE  LABYRINTH  OF  THE  WORLD 

fear  not,  even  if  thou  art  alone.  I  am  with  thee, 
and  the  multitude  of  my  angels  ;  with  us  wilt  thou 
be  able  to  imparl.  Yet  if  at  times  thou  desirest 
visible  companionship  also,  seek  out  those  who  are 
of  the  same  spirit.  Thus  will  your  companionship 
be  a  joint  devotion  to  God. 

{True  Delights^ 

13.  "  These  others  find  their  pleasure  in  plentiful 
banquets,  eating,  drinking,  laughter.  But  it  shall 
be  thy  pleasure,  when  necessary,  to  hunger,  thirst, 
cry,  suffer  blows,  and  so  forth,  for  my  sake  and  with 
me.  Yet  if  I  grant  thee  pleasurable  things,  thou 
mayest  also  rejoice  (but  not  because  of  these  things, 
rather  because  of  me,  and  for  my  sake). 

[True  Glory.) 

14.  "  Thou  hast  seen  how  these  others  strive  for 
glory  and  honours  ;  but  thou  must  not  heed  the 
reports  of  men.  Whether  men  speak  well  or  evil  of 
thee,  it  imports  not,  if  but  I  am  satisfied  with  thee. 
If  thou  but  kiiowest  that  thou  pleasest  me,  curry 
not  favour  with  men ;  their  good  will  is  fickle, 
imperfect,  perverse ;  they  often  love  that  which  is 
worthy  of  hate,  and  hate  that  which  is  worthy  of 
love.  Nor  is  it  possible  to  please  all ;  striving  to 
please  one,  thou  disgusteth  others.  By  not  con- 
sidering all  these,  and  by  heeding  me  only,  thou 
wilt  fare  best.  If  we  both  then  agree  together,  the 
voice  of  man  can  neither  take  anything  from  you 


THE   LABYRINTH   OF  THE  WORLD  29I 

nor  from  me,  nor  ^rant  anything.  Strive  not  to 
know  many,  my  son.  Let  thy  glory  be  to  be 
humble,  that  the  world  may,  if  possible,  know 
nothing  of  thee ;  this  is  best  and  safest.  My  angels, 
indeed,  will  know  of  thee,  speak  of  thee,  seek  to 
serve  thee  ;  announce,  if  necessary,  thy  works  to 
heaven  and  earth.  Be  then  certain  of  this.  But 
truly  when  the  time  of  the  amendment  of  all 
things  comes,  all  ye  who  have  submitted  yourselves 
to  me  shalt  be  led  to  unspeakable  glory  before  the 
angels  and  the  whole  world.  Compared  to  this 
glory,  all  worldly  glory  is  but  a  shadow. 

( This  is  the  Summit  of  all.) 

15.  "  Therefore,  my  son,  I  will  say  briefly :  If  thou 
hast  goods,  learning,  beauty,  wit,  favour  among  the 
people,  and  everything  that  in  the  world  is  called 
prosperity,  be  not  too  proud ;  if  thou  hast  not 
these  things,  beed  it  not ;  forsaking  all  these  things, 
whether  they  be  with  thee  or  with  others,  find  thy 
inward  employment  with  me.  And  then  having 
freed  thyself  from  all  created  beings,  denied  also 
and  renounced  thy  own  self,  thou  wilt  find  me,  and 
in  me  the  fulness  of  peace ;  this  I  promise  thee." 

( To  give  yourself  up  wholly  to  Christ  is  the  most 
blessed  thing?) 

16.  And  I  said  :  "  Lord,  my  God,  I  understand 
that  Thou  alone  art  everything.  He  who  hath 
Thee  can  easily  lack  the  whole  world,  for  in  Thee 


292  THE  LABYRINTH   OF  THE  WORLD 

alone  he  hath  more  than  he  can  desire.  I  erred — 
I  now  understand  it — when  I  wandered  through 
the  world  seeking  solace  in  created  things.  But 
from  this  hour  I  will  delight  in  naught  but  in  Thee. 
To  thee  I  now  already  give  myself  up  wholly. 
Deign,  then,  to  strengthen  me,  that  I  may  not 
abandon  Thee  in  favour  of  created  things,  nor 
again  commit  the  follies  of  which  the  world  is  full. 
May  Thy  grace  preserve  me  !  I  put  my  full  trust 
in  it." 


CHAPTER  XL 

THE  PILGRIM  IS   AS  ONE  TRANSFORMED 

While  I  speak  thus,  it  appears  to  me  as  if  there 
were  a  strange  light  around  me.  The  small 
pictures  that  I  had  previously  seen  partly  effaced 
and  broken,  I  now  beheld  intact,  clear,  and  beauti- 
ful ;  for  thus  did  they  now  appear  to  move  before 
mine  eyes.  The  scattered  and  broken  wheels  also 
were  joined  together,  and  out  of  them  was  formed 
a  noble  instrument  similar  to  a  clock,  which  showed 
the  course  of  the  world,  and  God's  wondrous  guid- 
ance. The  ladders  also  had  been  repaired  and 
placed  against  the  windows,  through  which  the 
heavenly  light  penetrated,  so  that — as  I  understood 
— one  could  look  outward.  The  wings,  also,  that  I 
had  seen  with  plucked  plumes  had  received  a  new 
large  plumage,  and  He  who  was  speaking  to  me — 
our  Lord — took  them  and  fastened  them  on  to  me, 
and  said  :  "  My  son,  I  dwell  in  two  spots,  in  heaven 
in  my  glory,  and  on  earth  in  the  hearts  of  the 
humble.  And  I  desire  that  henceforth  thou  also 
shouldst  have  two  dwelling-places,  one  here  at  home, 
where  I  have  promised  to  be  with  thee ;  the  other 
with  me  in  heaven.  That  thou  mayest  raise  thyself 
293 


294  THE  LABYRINTH   OF   THE  WORLD 

thither,  I  give  thee  these  wings  (which  are  the  desire 
of  eternal  happines  and  prayer).  If  thou  dost  will  it, 
thou  shalt  be  able  to  fly  upward  unto  me,  and  thou 
shalt  have  delight  in  me,  and  I  in  thee." 


CHAPTER  XLI 

THE  PILGRIM   IS  ORDERED  TO   ENTER  THE  INVISIBLE 
CHURCH 

{New  Bridles  and  Spectacles^ 

"  Meanwhile,  to  strengthen  thee  in  this,  and  that 
thou  mayest  truly  understand  the  joy  to  which  I 
have  now  called  thee,  I  will  send  thee  among  my 
other  servants,  who  have  already  forsaken  the 
world  and  given  themselves  up  to  me,  that  thou 
mayest  behold  their  ways."  "  And  where,  O  my 
Lord,"  quoth  I,  "  shall  I  find  them  ?"  He  answered: 
"  They  dwell  in  the  world  dispersed  among  the 
others,  but  the  world  knows  them  not.  But  that 
thou  mayest  know  them,  and  also  that  thou  mayest 
be  safe  from  the  deceits  of  this  world,  in  which, 
till  I  call  thee  to  me,  thou  wilt  dwell,  I  will,  in 
place  of  the  glasses  and  bridle  which  thou  borest 
before,  lay  on  thee  my  yoke  (which  is  obedience 
to  me),  that  thou  mayest  henceforth  follow  none 
but  me.  And  I  will  give  thee  also  these  spectacles. 
If  thou  gazest  through  them  carefully,  thou  wilt 
be  enabled  to  see  better  both  the  vanities  of  the 
world  and  the  delights  of  my  chosen."  (Now  the 
outward  border  of  these  spectacles  was  the  Word 
295 


296  THE  LABYRINTH  OF  THE  WORLD 

of  God,  and  the  glass  within  it  was  the  Holy 
Ghost.)  "  Go  now,"  He  said :  "  go  to  that  spot  that 
thou  didst  pass  by  before,  and  thou  wilt  behold 
things  that,  without  these  aids,  thou  couldst  not 
have  beheld." 

( The  True  Christians  in  the  midst  of  the  Pretended 
Ones^  and  wherein  they  differ?) 

2.  And  now,  remembering  where  I  had  gone 
astray  before,  I  arise  and  go  forth  eagerly  and 
in  haste ;  thus,  though  the  tumult  of  the  world 
surrounded  me,  I  now  no  longer  perceived  it.  I 
then  enter  a  church  that  was  named  "Christianity," 
and  then,  seeing  in  its  innermost  part,  that  was  the 
chancel,  what  seemed  a  curtain  or  screen,  I  immedi- 
ately approach  it,  heeding  not  those  sectarians  who 
were  wrangling  in  the  aisles.  Then  only  I  duly 
understand  what  this  spot  was — to  wit,  "Praxis 
Christianismi "  ^ ;  that  is,  "  the  truth  of  Chris- 
tianity." Now,  this  screen  was  two-fold  ;  the  outer 
screen,  that  appeared  but  indistinctly,  was  of  dark 
colour,  and  was  named  "  Contemptus  Mundi " — con- 
tempt of  the  world ;  the  second  innermost  one  was 
"  Amor  Christi " — the  love  of  Christ.  By  these  two 
screens,  as  I  saw,  this  spot  was  separated  and 
divided  from  the  others.  He,  however,  who  has 
passed  through  the  innermost  portal  incontinent 
becomes  somewhat  different  from  other  men  ;  he 
is  full  of  bliss,  joy,  and  peace. 

1  I  have  here,  as  elsewhere,  transcribed  Komensky's  Latin 
quotations  verbatim,  and  given  his  own  translation. 


THE  LABYRINTH  OF  THE  WORLD  297 

( There  are  but  few  True  Christians,  and 
wherefore  ?) 

3.  Then  I,  standing  yet  outside  and  gazing, 
witness  a  wondrous  and  astounding  thing:  many 
thousands  of  men  passed  by  the  sanctuary,  but  did 
not  enter  it.  Whether  they  saw  it  not,  or  merely 
heeded  it  not,  or  whether,  viewed  from  outside,  it 
appeared  evil  to  them,  I  know  not.  I  saw  also 
that  many  who  were  learned  in  Scripture — priests, 
bishops,  and  others  who  thought  highly  of  their 
holiness — went  around  the  sanctuary;  some, indeed, 
looked  in,  but  did  not  enter;  and  this  appeared 
mournful  to  me.  I  saw  also  that  when  one  came 
somewhat  nearer,  a  light  flashed  on  him  through  a 
crevice,  or  a  sweet  fragrance  was  wafted  towards 
him,  so  that  he  could  but  seek  how  to  arrive  at 
this  spot.  But  even  of  those  who  began  to  seek 
the  door  and  look  around  them,  many  turned  back 
when  the  flash  of  the  world  again  struck  them. 

(The  Necessity  of  New  Birth.) 

4.  But  the  truest  reason  why  so  few  arrived 
there  was,  as  I  saw  when  stepping  close  to  the 
screen,  the  very  severe  examination  which  they 
underwent  there.  For  he  who  desired  to  enter 
there  had  to  forsake  all  his  goods,  his  eyes  and 
ears,  his  mind  and  heart ;  for  it  was  said  that  he 
who  would  be  wise  before  God  must  become  simple 
of  mind ;  he  who  wished  to  know  God  must  forget 


298  THE  LABYRINTH  OF  THE  WORLD 

everything  else ;  he  who  wished  to  possess  God  must 
desert  everything  else.  Therefore,  some  who  would 
not  forsake  their  goods  and  their  learning,  contend- 
ing that  such  things  are  helpful  to  heaven,  remained 
outside  and  entered  not.  I  saw  also  that  they  not 
only  examined  the  garments  of  those  that  were 
admitted,  whether  somewhat  of  earthly  vanity  was 
not  hidden  therein,  but  they  also  (a  thing  unusual 
elsewhere)  took  asunder  their  heads  and  hearts, 
that  nothing  unclean  to  God  might  defile  His 
dwelling.  This  could  not,  indeed,  be  done  without 
pain,  but  by  means  of  heavenly  medicine  it  was 
done  so  successfully  that  it  increased  rather  than 
diminished  the  vital  power ;  for  in  the  place  of  the 
blood  that  streamed  forth  in  consequence  of  the 
pricking  and  cutting,  a  fire  was  kindled  in  their 
limbs  which  transformed  a  man  into  a  different 
one.  Then  such  a  man  wondered  within  his  mind 
why  he  had  hitherto  loaded  himself  with  such  use- 
less burdens,  such  as  the  things  the  world  calls 
wisdom,  glory,  pleasure,  riches ;  and  verily  they 
are  but  burdens.  Here  I  beheld  how  the  lame 
skipped,  the  stammerers  spoke  eloquently,  dull 
men  confounded  philosophers,  those  who  had 
nothing  declared  that  they  possessed  everything. 

( The  Church  is  the  Contrary  of  the   World.) 

5.  Seeing  this  from  the  entrance,  I  now  went 
farther  beyond  the  screen  and  viewed  all  things — 
first  those  that  were  common  to  all,  then  those  that 
belonged  to  the  divers  callings — with  unspeakable 


THE  LABYRINTH  OF  THE  WORLD  299 

delight.  I  see  here  that  everything  was  contrary 
to  the  ways  of  the  world.  In  the  world  I  beheld 
everywhere  blindness  and  darkness,  here  clear 
light ;  in  the  world  deceit,  here  truth ;  in  the 
world  everything  was  full  of  disorders,  here  there 
was  the  purest  order ;  in  the  world  I  had  seen 
struggling ;  in  the  world  care  and  grief,  here 
joy  ;  in  the  world  want,  here  abundance  ;  in  the 
world  slavery  and  bondage,  here  freedom ;  in 
the  world  everything  was  hard  and  heavy,  here 
everything  was  easy ;  in  the  world  there  were 
dangers  everywhere,  here  there  was  sheer  safety. 
Of  this  will  I  narrate  somewhat  more  fully. 


CHAPTEH  XLII 

THE  LIGHT  OF    THE  INWARD   CHRISTIANS 

{The  Twofold  Light  of  the  Tnie  Christians^ 

The  world  and  he  who  struggles  in  it  is  ever 
guided  by  public  opinion ;  the  one  clings  to 
the  other  with  regard  to  their  conduct,  and  they 
pick  their  way  fumbling  as  blind  men,  stopping 
short  and  stumbling  now  here,  now  there.  Yet 
there  dawns  on  these  a  twofold  clear  inward 
light — the  light  of  reason  and  the  light  of  faith — 
and  both  these  are  guided  by  the  Holy  Ghost. 

{The  Light  of  Reason?^ 

2.  For  although  those  who  enter  must  put  away 
and  renounce  their  reason,  yet  the  Holy  Ghost 
returns  it  to  them,  purified  and  refined,  so  that  they 
are,  as  it  were,  full  of  eyes ;  wherever  they  go  in 
the  world,  whatever  they  see,  hear,  smell,  taste 
above  them,  under  them,  around  them,  everywhere 
they  see  the  footsteps  of  God,  and  they  know  how 
to  turn  everything  to  piety.  Therein  are  they 
wiser  than  the  wisest  philosophers  of  the  world, 
whom  by  just  judgment  God  blinds,  so  that  though 
vainly  imagining  that  they  know  everything,  they 
300 


THE  LABYRINTH  OF  THE  WORLD  30I 

know  nofcbing  ;  neither  what  they  have  nor  what 
they  have  not ;  neither  what  they  do,  nor  what — 
though  it  were  their  duty — they  do  not,  nor  to 
what  purpose  they  go  hither  and  thither,  can  they 
conceive.  Their  learning  is  but  on  the  surface, 
mere  gaping  from  outside  ;  to  the  innermost 
kernel,  which  is  God's  glory  poured  forth  every- 
where, they  do  not  penetrate.  But  the  Christian 
in  everything  that  he  sees,  hears,  touches,  smells, 
tastes — sees,  hears,  touches,  smells,  tastes  God  ;  for 
he  is  certain  in  his  mind  that  all  this  is  clear  truth, 
not  vain  fancy. 

{The  Light  of  Faith:) 

3.  Then  the  light  of  faith  gleams  on  him  so 
brightly  that  he  can  already  see  and  know,  not 
only  that  which  is  before  him,  but  also  everything 
that  is  absent  and  invisible.  In  His  work,  God  has 
truly  revealed  that  which  is  on  high,  above  the 
heavens,  and  in  the  abyss  beneath  the  earth,  as 
well  as  what  was  before  the  world,  and  what  will 
be  after  it.  The  Christian,  believing  in  this,  has 
all  this  clearly  before  his  eyes,  though  the  world 
does  not  conceive  it.  The  world  will  believe  but 
in  that  which  it  sees,  touches,  holds  in  its  hand. 
The  Christian,  on  the  other  hand,  is  so  wholly  ab- 
sorbed in  invisible,  absent,  future  things  that  those 
that  are  before  him  disgust  him.  The  world  ever 
demands  proof ;  the  Christian  thinks  the  Word  of 
God  alone  sufficient.  The  world  seeks  bonds^ 
pledges,  pawns,  seals ;  the  Christian  sets  up  faith 


302  THE   LABYRINTH   OF  THE  WORLD 

alone  as  a  security  for  all  things.  The  world 
examines  things  for  her  own  purpose  in  divers 
fashions,  distrusts,  tests,  suspects.  The  Christian 
relies  fully  on  the  truthfulness  of  God.  And 
whereas  the  world  will  ever  cavil,  doubt,  question, 
feel  uncertain,  the  Christian  hath  ever  Him  in 
whom  he  can  place  his  entire  confidence,  whom  he 
can  obey,  and  before  whom  he  can  humble  himself ; 
therefore  the  light  of  faith  gleams  on  him,  and  he 
can  see  and  know  what  things  are  unchangeable, 
and  must  be  so,  even  though  he  cannot  grasp  them 
by  the  light  of  reason. 

( The  Wo7tders  of  God  seen  in  this  Light,    The  Course 
of  the  World:) 

4.  And  looking  at  this  light,  I  behold  wondrous, 
most  wondrous,  things — more  than  I  dare  tell.  Yet 
I  will  say  somewhat.  I  beheld  the  world  before 
me  as  a  vast  clock-work,  fashioned  out  of  divers 
visible  and  invisible  materials  ;  and  it  was  wholly 
glassy,  transparent  and  fragile.  It  had  thousands, 
nay,  thousands  of  thousands,  of  larger  and  smaller 
columns,  wheels,  hooks,  teeth,  dents ;  and  all  these 
moved  and  worked  together,  some  silently,  some 
with  much  rustling  and  rattling  of  divers  fashions. 
In  the  middle  of  all  stood  the  largest,  principal,  yet 
inyisible  wheel ;  from  it  the  various  motions  of 
the  others  proceeded  in  some  unfathomable  manner. 
For  the  power  of  the  wheel  penetrated  through  all 
things,  and  directed  everything.  How  this  was 
done,  I  was  not,  indeed,  able  fully  to  fathom  ;  but 


THE   LABYRINTH   OF  THE  WORLD  303 

that  it  was  truly  done,  I  saw  very  clearly  and 
evidently.  Now,  this  appeared  to  me  both  wondrous 
and  most  delightful :  though  all  these  wheels  shook 
continually,  and  sometimes  vanished  for  a  time — 
for  the  teeth  and  dents,  and  even  the  wheels  and 
little  columns,  were  sometimes  displaced  and  fell  to 
pieces — yet  the  general  movement  never  stopped  ; 
for  by  some  wondrous  contrivance  of  this  secret 
direction  all  that  was  wanting  was  ever  replaced, 
filled  up,  renewed. 

{How  Everything  is  ruled  by  the  Secret  Ordinance 
of  God.) 

5.  I  will  speak  more  clearly  :  I  saw  the  glory  of 
God,  and  how  heaven  and  earth,  and  the  abyss,  and 
all  that  can  be  imagined  beyond  the  world  as  far 
as  the  endless  limits  of  eternity,  were  full  of  His 
power  and  divinity.  I  saw,  say  I,  how  His  omni- 
potence penetrated  everything,  and  was  the  founda- 
tion of  all  things  ;  that  all  that  befell  in  the  whole 
wide  world  was  according  to  His  will,  the  smallest 
things  and  the  greatest ;  that  also  I  saw. 

{Particularly  among  Men}) 

6.  And,  that  I  may  speak  of  men  generally,  I 
saw  how  all,  both  good  and  bad,  live  only  in  God 
and  with  God,  thus  only  move  and  remain  in 
existence,  and  how  all  their  every  movements 
and  breath   comes   from   God   and   by   means   of 

1  This  refers  to  the  heading  of  the  previous  paragraph. 


304  THE   LABYRINTH  OF  THE  WORLD 

His  power.  I  saw  also  how  His  seven  eyes — 
each  one  a  thousand  times  brighter  than  the 
sun — penetrate  the  whole  earth,  see  everything 
that  befalls  in  the  light  or  in  darkness,  openly  or 
secretly,  and  even  in  the  deepest  depths,  watching 
thus  over  the  hearts  of  men.  I  saw  also  how  His 
mercy  was  poured  out  on  all  His  creation,  and,  of 
all,  most  wondrously  on  men.  For  I  saw  how  He 
loved  all,  sought  their  welfare,  suffered  the  sinners, 
pardoned  the  transgressors,  called  to  Him  those  who 
went  astray,  received  those  who  returned  to  Him, 
waited  for  those  who  tarried,  spared  the  stub- 
born ones,  overlooked  those  who  offended  Him, 
pardoned  the  contrite,  embraced  those  who  humbled 
themselves,  taught  the  ignorant,  comforted  the  sor- 
rowful, warned  men  from  falling,  raised  up  those 
who  had  fallen,  gave  to  those  who  implored  Him, 
granted  gifts  even  to  those  who  implored  Him  not, 
opened  to  those  who  knocked,  went  Himself  to 
visit  those  who  did  not  knock,  allowed  those  who 
sought  Him  to  find  Him,  appeared  Himself  to  those 
who  sought  Him  not, 

{^He  is  the  Terror  of  the  Evil.) 

7.  But  I  saw  also  His  awful  and  terrible  rage 
against  the  stubborn  and  ungrateful,  and  how  His 
wrath  pursued  and  overtook  them  whitherward 
they  might  go  ;  thus  was  it  impossible  to  escape 
from  His  hands,  and  terrible  to  fall  into  them.  All 
God's  subjects,  indeed,  saw  how  the  awfulness  and 
majesty  of  God  rules  everything,  and  how,  according 
to  His  will  only,  all  great  and  small  things  befall. 


CHAPTER  XLIII 

THE  LIBERTY  OF  THOSE  HEARTS  THAT  ARE  DEVOTED 
TO  GOD 

{The  True  Christians  are  unmoved) 

They  obtain,  therefore,  that  for  which  all  the 
wisest  men  in  the  world  have  laboured  vainly — to 
wit,  full  liberty  of  the  mind;  hence  are  they 
subject  and  bound  to  nothing  but  to  God,  nor  are 
they  obliged  to  do  anything  contrary  to  their  will. 
In  the  world,  as  I  had  seen,  everything  was  full  of 
disappointment;  the  business  of  each  man  went 
differently  from  what  he  wished.  Everyone  was 
dependent  on  himself  or  others  more  than  was 
beseeming,  and  being  forcibly  carried  along  by  his 
own  will  or  that  of  others,  he  ever  warred  either 
with  himself  or  with  others.  Here  everything  was 
calm.  For  each  one  of  these  men  had  given 
himself  over  wholly  to  God,  heeded  nothing  else, 
recognised  no  one  save  God  as  being  above  him. 
Therefore  they  obeyed  not  the  commands  of  the 
world,  flung  its  promises  from  them,  laughed  at  its 
threats;  everything  outward  they  declared  evil, 
for  they  were  certain  of  their  inward  treasure. 
305  u 


306  THE  LABYRINTH  OF  THE  WORLD 

( The  True  Christians  are  unyielding^ 

2.  Therefore  the  true  Christian,  who  otherwise 
is  yielding,  cordial,  willing,  and  ready  to  render 
service,  is  unyielding  as  regards  the  privilege  of  his 
heart.  Therefore  he  values  neither  his  friends  nor 
his  foes,  nor  his  lord,  nor  his  king,  nor  his  wife, 
nor  his  children,  nor  lastly  himself,  so  highly  that 
for  the  sake  of  any  of  these  he  would  abandon  his 
purpose — to  wit,  his  fear  of  God ;  rather  does  he 
walk  everywhere  with  straight  step.  Whatever 
the  world  around  him  may  do,  say,  threaten, 
promise,  advise,  beg,  counsel,  urge,  he  does  not 
allow  himself  to  be  moved  by  any  of  these  things. 

(  The  Greatest  Freedom  and  also  the  Greatest 
Bondage?) 

3.  As  the  world  is  ever  perverse,  and  catches  at 
the  shadow  rather  than  at  the  truth,  so  doth  it 
here  also ;  it  founds  its  liberty  on  this,  that  he  who 
is  free  should  grant  nothing  to  others,  and  should 
give  himself  over  to  sloth,  pride,  or  passion.  But 
the  conduct  of  the  Christian  is  far  different.  Only 
guarding  his  heart  well  that  he  may  in  freedom 
preserve  it  for  God  alone,  he  employs  everything 
else  for  the  wants  of  his  fellow-men.  Thus  did  I 
see  and  understand  that  no  one  in  the  world  is 
more  ready  to  serve  than  a  man  who  is  devoted  to 
God.  He  gladly  and  willingly  undertakes  to 
render   even    such   humble   services   of  which   he 


THE  LABYRINTH  OF  THE  WORLD  307 

whom  the  world  has  intoxicated  would  be  ashamed. 
If  he  but  sees  what  can  benefit  a  £ellow-man,  he 
does  not  hesitate,  does  not  delay,  spares  no  trouble, 
does  not  extol  the  services  he  has  rendered,  nor 
reproachfully  remind  others  of  them ;  whether  he 
meets  with  gratitude  or  ingratitude,  he  continues 
serving  quietly  and  gaily. 

(And  what  a  Fair  Thing  this  is.) 

4  Oh,  blessed  servitude  of  the  sous  of  God,  than 
which  nothing  freer  can  be  imagined — a  servitude 
in  which  he  submits  himself  to  God  alone,  that  he 
may  otherwise  be  free  in  everything  !  Oh,  unhappy 
freedom  of  the  world,  than  which  nothing'  can 
be  more  slavish,  wherein  man,  heeding  not  God 
Himself,  wretchedly  consents  to  become  the  slave 
of  others,  namely,  when  he  serves  created  beings, 
over  whom  he  should  rule,  and  resists  God,  whom 
he  should  obey.  Oh,  mortals,  did  we  but  under- 
stand that  there  is  One,  One  only,  over  us — the 
Lord  our  Creator  and  future  Judge  !  He  alone  has 
the  power  to  give  us  commands  ;  but  He  commands 
us  not  as  slaves,  but  as  children  who  should  obey 
Him.  Free  and  unfettered  He  wishes  us  to  be, 
even  when  we  obey  Him.  Yerily,  to  serve  Christ 
is  to  be  as  a  king  ;  for  to  be  God's  serf  is  a  far 
greater  glory  than  to  be  the  monarch  of  the  whole 
world.  What,  then,  must  it  be  to  be  God's  friend 
and  child  ? 


CHAPTER  XLIV 

THE  REGULATIONS  OF  THE   INWARD   CHRISTIANS 

{God's  Laws  are  brief ^ 

Free,  indeed,  the  Lord  God  wishevS  His  children  to 
be,  but  not  wilful.  Therefore  has  He  hedged  them 
in  by  certain  regulations  in  a  fashion  better  and 
more  perfect  than  anything  that  I  had  ever  beheld 
in  the  world.  There  everything  was  full  of  dis- 
order, partly  because  they  had  no  certain  rules, 
partly  because,  as  I  saw,  even  when  they  had 
rules  they  did  not  heed  them.  But  those  who 
dwelt  behind  the  curtain  had  most  noble  rules,  and 
also  obeyed  them.  They  have,  indeed,  laws  given 
by  God  Himself  that  are  full  of  justice,  and  by 
which  it  is  decreed  :  1.  That  everyone  who  is 
devoted  to  God  should  acknowledge  and  know  Him 
as  the  only  God.  2.  That  he  should  serve  Him  in 
the  spirit  and  in  the  truth  without  vainly  imagin- 
ing corporal  things.  3.  He  should  use  his  tongue, 
not  for  the  purpose  of  offence,  but  for  the  glorifica- 
tion of  God's  holy  name.  4.  The  times  and  hours 
that  are  ordained  for  God's  service  he  shall  employ 
for  nothing  but  His  inward  and  outward  service. 

5.  He  shall  obey  his  parents  and  others  whom  God 
308 


THE   LABYRINTH  OF  THE  WORLD  309 

has  placed  over  him.  6.  He  shall  not  injure  the 
life  of  his  fellow-men.  7.  He  shall  preserve  the 
purity  of  his  body.  8.  He  shall  not  seize  the 
property  of  others.  9.  He  shall  beware  of  false- 
hood and  deceit.  10.  And  lastly,  he  shall  maintain 
his  mind  within  barriers  and  the  ordained 
boundaries. 

(A  Summing-up  in  Two   Words?) 

2.  The  summa  of  everything  is  that  everyone 
should  love  God  above  all  things  that  can  be 
named,  and  that  he  should  sincerely  wish  well  to 
his  fellow-men,  as  to  himself.  And  this  summing- 
up  of  the  contents  of  God's  Word  was,  as  I  heard, 
greatly  praised  ;  indeed,  I  myself  found  and  felt 
that  it  was  more  valuable  than  the  countless 
worldly  laws,  rules,  and  decrees,  for  it  was  a 
thousand  times  more  perfect. 

(T/ie  True  Christian  requires  not  Copious  Laws.) 

3.  To  him  who  verily  loves  God  with  his  whole 
heart,  it  is  not  necessary  to  give  many  command- 
ments as  to  when,  where,  how,  and  how  often  he 
should  serve  God,  worship  and  honour  Him  ;  for 
his  hearty  union  with  God,  and  his  readiness  to 
obey  Him  is  the  fashion  in  which  he  honours  God 
best,  and  it  leads  a  man  to  ever  and  everywhere 
praise  God  in  his  mind,  and  to  strive  for  His  glory 
in  all  his  deeds.  He  also  who  loves  his  fellow-men 
as  himself  requires  not  copious  commandments  as 


3IO  THE  LABYRINTH  OF  THE  WORLD 

to  where,  when,  and  wherein  he  should  serve  them, 
how  he  should  avoid  to  injure  them,  and  return  to 
them  what  is  due  to  them.  This  love  for  his 
fellow-men  will  in  itself  tell  him  fully,  and  show 
him  how  he  should  bear  himself  towards  them.  It 
is  the  sign  of  the  evil  man  that  he  always  demands 
rules,  and  wishes  to  know  only  from  the  books  of 
law  what  he  should  do  ;  yet  at  home  in  our  heart 
God's  hnger  shows  us  that  it  is  our  duty  to  do  unto 
our  neighbours  that  which  we  wish  that  they 
should  do  unto  us.  But  as  the  world  cares  not  for 
this  inward  testimony  of  our  own  conscience,  but 
heeds  external  laws  only,  therefore  is  there  no  true 
order  in  the  world  ;  there  is  but  suspicion,  distrust, 
misunderstanding,  ill-will,  discord,  envy,  theft, 
murder,  and  so  forth.  Those  who  are  truly 
subject  to  God  heed  but  their  own  conscience ; 
what  it  forbids  them  they  do  not,  but  they  do  that 
which  it  tells  them  they  may  do ;  of  gain,  favour, 
and  such  things  they  take  no  care. 

{There  is  Unanimity  among  True  Christians^ 

4.  There  is  therefore  equality  among  them,  and 
great  similitude  also,  as  if  they  had  all  been  cast  in 
one  mould ;  all  think  the  same  things,  believe  the 
same  things,  all  like  and  dislike  the  same  things, 
for  all  are  taught  by  one  and  the  same  spirit. 

And  it  is  worthy  of  wonder  that — as  I  here  saw 
with  pleasure — men  who  had  never  seen  each 
other,  heard  each  other,  and  who  were  separated 
by  the  whole  world,  were  quite  similar  the  one  to 


THE   LABYRINTH   OF  THE  WORLD  3II 

the  other  ;  for  as  if  one  had  been  in  the  body  of 
the  other,  they  spoke  alike,  saw  alike,  felt  alike. 
Thus,  though  there  was  a  great  variety  in  their 
gifts,  just  as  on  a  musical  instrument  the  sound  of 
the  strings  or  pipes  differs,  and  is  now  weaker,  now 
stronger,  yet  a  delightful  harmony  resounded 
among  them.  This  is  the  purpose  of  the  Christian 
unity,^  and  the  foretoken  of  eternity,  when 
everything  will  be  done  in  one  spirit. 

{Sympathy  among  Trite  Christians^ 

5.  From  this  equality  sympathy  among  them 
arises ;  thus  all  rejoiced  with  those  who  rejoiced, 
were  doleful  with  those  who  had  dole.  I  had  in 
the  world  seen  a  most  evil  thing  that  had 
grieved  me  not  once :  if  one  fared  ill,  the  others 
rejoiced ;  if  he  erred,  the  others  laughed  ;  if  he 
suffered  injury,  the  others  sought  gain  therefrom  ; 
indeed,  for  the  sake  of  their  own  gain,  pleasure, 
and  amusement,  they  themselves  led  a  fellow-man 
to  his  downfall  and  injury. 

But  among  the  holy  men  I  found  everything 
otherwise  ;  for  every  man  strove  as  bravely  and  as 
diligently  to  avert  unhappiness  and  discomfort 
from  his  neighbours  as  from  himself.  Could  he 
not  avert  it,  he  grieved  not  otherwise  than  if  the 
misfortune  had  befallen  himself,  and  he  grieved 
because  all  were  one  heart,  one  soul.  As  the  iron 
needles  of  a  compass,  when  once  they  have  been 

1  Komensky  here  obviously  alludes  to  the  religious 
community  to  which  he  belonged. 


312  THE  LABYRINTH  OF  THE  WORLD 

touched  by  the  magnet-stone,  all  point  to  one  and 
the  same  direction  of  the  world,  so  the  souls  of  all 
these  men,  touched  by  the  spirit  of  love,  all  turn  to 
one  and  the  same  direction ;  in  case  of  happiness 
to  joy,  in  case  of  unhappiness  to  dole.  And  here 
also  did  I  understand  that  those  are  false  Chris- 
tians who  indeed  busy  themselves  carefully  with 
their  own  matters,  but  care  not  for  those  of  their 
neighbours.  They  steadfastly  turn  aside  from  the 
hand  of  God,  and  preserving  carefully  their  own 
nest,  they  leave  the  others  outside  in  the  wind  and 
rain.  But  different,  far  different,  I  found  things 
here.  If  one  suffered,  the  others  did  not  rejoice ; 
if  one  hungered,  the  others  did  not  feast ;  if  one 
was  warring,  the  others  did  not  sleep  ;  everything 
was  done  in  common,  and  it  was  delightful  to 
behold  this. 

(  There  is  Community  in  all  Good  Things  among  the 
True  Christians^ 

6.  As  regards  possessions,  I  saw  that,  though 
most  of  them  were  poor,  had  but  little  of  the  things 
the  world  calls  treasures,  and  cared  but  little  for 
them,  yet  almost  everyone  had  something  that  was 
his  own.  But  he  did  not  hide  this,  nor  conceal  it 
from  the  others  (as  is  the  world's  way) ;  he  held  it 
as  in  common,  readily  and  gladly  granting  and 
lending  it  to  him  who  might  require  it.  Thus 
they  all  dealt  with  their  possessions  not  otherwise 
than  those  who  sit  together  at  one  table  deal  with 
the  utensils  of  the  table,  which  all  use  with  equal 


THE  LABYRINTH  OF  THE  WORLD  313 

right.  Seeing  this,  I  thought  with  shame  that 
with  us  everything  befalls  in  contrary  fashion. 
Some  fill  and  overfill  their  houses  with  utensils, 
clothing,  food,  gold,  and  silver,  as  much  as  they 
can  ;  meanwhile  others,  who  are  equally  servants 
of  God,  have  hardly  wherewith  to  clothe  and  feed 
themselves.  But,  I  must  say,  I  understood  that 
this  was  by  no  means  the  will  of  God ;  rather  is  it 
the  way  of  the  world,  the  perverse  world,  that 
some  should  go  forth  in  festive  attire,  others  naked; 
that  some  should  belch  from  overfilling,  while  others 
yawn  from  hunger  ;  some  should  laboriously 
earn  silver,  some  vainly  squander  it;  some  make 
merry,  others  wail.  Thence  there  sprung  up 
among  the  one,  pride  and  contempt  of  the  others ; 
and  among  these  again,  fury,  hatred,  and  misdeeds. 
But  here  there  was  nothing  such.  All  were  in 
community  with  all ;  indeed,  their  souls  also. 

(  There  is  Intimacy  among  True  Christians^ 

7.  Therefore  is  there  great  intimacy  among  them, 
openness,  and  holy  companionship;  therefore  all, 
however  diflferent  their  gifts  and  their  callings  may 
be,  consider  and  hold  themselves  as  brethren ;  for 
they  say  that  we  have  all  sprung  from  the  same 
blood,  have  been  redeemed  and  cleansed  by  the 
same  blood,  that  we  are  children  of  one  Father, 
approach  the  same  table, ^  await  the  same  inheri- 
tance in  heaven,  and  so  forth.  Except  as  regards 
non-essential  matters,  one  man  hath  not  more  than 
^  i.e.,  at  Communion. 


314  THE  LABYRINTH   OF  THE  WORLD 

another.  Therefore  I  saw  that  they  surpassed 
each  other  in  kindness  and  modesty,  gladly  served 
one  another,  and  each  one  employed  his  own 
powers  for  the  benefit  of  the  others.  He  who  had 
judgment  counselled  ;  he  who  had  learning  taught ; 
he  who  had  strength  defended  the  others  ;  he  who 
had  power  maintained  order  among  them.  If  one 
erred  in  some  things,  they  admonished  him ;  if  he 
sinned,  they  punished  him  ;  and  each  one  gladly 
accepted  admonition  and  punishment,  and  was 
ready  to  amend  everything  according  to  what  was 
told  him,  and  even  to  forfeit  his  life  when  it  was 
shown  to  him  that  it  was  not  his  own.^ 

1  I.e.,  that  it  belonged  to  God. 


CHAPTER  XLV 

EVERYTHING  IS  LIGHT  AND  EASY  TO  THE  HEARTS 
THAT  ARE  DEVOTED  TO  GOD 

{It  is  easy  to  obey  God,) 

Nor  is  it  bitter  to  them  to  conform  to  such  orders, 
rather  is  it  their  pleasure  and  delight,  while  I  had 
seen  in  the  world  that  each  man  did  unwillingly 
what  he  had  to  do.  Verily,  God  had  deprived  these 
men  of  their  stony  hearts,  and  placed  in  their 
bodies  fleshly  pliant  ones  that  were  obedient  to  the 
will  of  God.  The  devil,  indeed,  with  his  crafty 
suggestions,  the  world  with  its  scandalous  examples, 
the  body  with  its  innate  tardiness  on  the  right 
path,  troubled  them  much.  But  this  they  heeded 
not.  They  drove  away  the  devil  by  the  artillery 
of  their  prayers  ;  they  guarded  themselves  against 
the  world  by  the  shield  of  resolute  will ;  they  com- 
pelled their  bodies  to  obedience  by  the  scourge  of 
discipline.  Thus  did  they  joyfully  perform  their 
duties,  and  the  spirit  of  Christ  that  dwelt  with 
them  gave  them  such  strength  that  they  were 
wanting  neither  in  goodwill  nor  in  good  deeds 
(within  the  limits  of  earthly  perfection).  Here, 
then,  did  I  truly  see  that  to  serve  God  with  your 
31S 


3l6  THE   LABYRINTH   OF  THE  WORLD 

whole  heart  is  not  labour,  but  joy,  and  I  understood 
that  those  who  lay  too  much  stress  on  the  weakness 
of  man  do  not  understand  the  strength  and  value 
of  their  new  birth,  and  have,  indeed,  perhaps  not 
attained  it.  Let  them  then  take  heed  of  this.  I 
saw  not  that  anyone  among  them  claimed  absolution 
from  his  sins  because  of  the  weakness  of  the  flesh, 
or  excused  his  evil  deeds  by  the  frailness  of  his 
nature.  Rather  did  I  see  that  if  a  man  had 
devoted  his  whole  heart  to  his  Creator,  who  had 
redeemed  him,  and  consecrated  his  body  as  a 
temple,  then  following  his  heart,  his  other  limbs 
also  freely  and  gradually  took  that  direction  to 
which  God  willed  them.  Oh,  Christian,  whoever 
and  wherever  thou  art,  free  thyself  from  the  fetters 
of  flesh !  See,  know,  and  understand  that  the 
obstacles  which  thou  imaginest  in  thy  mind  are  far 
too  small  that  they  could  impede  thy  will,  if  it  be 
but  sincere. 

2.  I  saw  also  that  not  only  to  do  what  God 
commands,  but  also  to  sufler  what  God  imposes, 
is  easjT-.  Here  no  few  were  slapped,  spat  on, 
whipped  by  the  worldly  ones  ;  yet  they  rejoiced, 
and  lifting  their  hands  heavenward,  praised  God 
that  He  had  thought  them  worthy  of  suffering 
somewhat  for  His  sake ;  for  not  only  did  they 
believe  in  Him  who  was  crucified,  but  they  also, 
they  said,  were  crucified  for  His  sake.  Some  who 
fared  not  thus  envied  the  others  with  holy  envy, 
fearing  God's  wrath  if  they  received  no  correction, 
and  separation  from  Christ  if  they  had  no  cross. 
Therefore  they  kissed  the  rod  and  stick  of  God 


THE  LABYRINTH  OF  THE  WORLD  317 

whenever  they  touched  them,  and  gratefully  took 
His  cross  upon  them. 

3.  Now,  all  this  sprang  from  their  complete  sub- 
jection to  the  will  of  God ;  thus  they  desired  to  do 
nothing,  to  be  nothing,  but  what  God  wished. 
Therefore  are  they  certain  that  whatever  befalls 
them  comes  to  them  from  God,  according  to  His 
prudent  consideration.  Nothing  unexpected  can, 
indeed,  befall  such  men ;  for  they  count  wounds, 
prison  torture,  and  death  among  God's  gifts.  To 
live  joyfully  or  dolefully  is  indifferent  to  them, 
except  that  they  consider  the  former  more 
dangerous,  the  latter  safer.  Therefore  they  de- 
light in  their  troubles,  wounds  and  stripes,  and 
are  proud  of  them.  In  all  things  they  are  so 
hardy  in  God's  faith,  that  if  they  suffer  not 
somewhat,  they  imagine  that  they  are  idling  and 
losing  time.  But  let  all  hold  their  hands  aloof 
from  these  men ;  the  more  willingly  they  offer 
their  back  to  the  stripes,  the  more  difficult  it  is 
to  strike  them ;  the  more  similar  they  are  to 
fools,  the  more  dangerous  it  is  to  mock  them. 
For  they  are  not  their  own  masters,  but  belong 
to  God ;  and  all  that  is  done  unto  them  God 
considers  as  done  unto  Himself. 


CHAPTER  XLVI 

THE  HOLY  ONES  HAVE  ABUNDANCE  OF  EVERYTHING 

{To  be  Content  with  what  a  Man  has  is  True 
Wealth) 

The  world  is  full  of  Marthas,  who  run  and 
wander  to  and  fro,  toil,  and  scrape  silver  together 
from  all  directions,  and  yet  never  have  enough. 
But  these  holy  men  have  a  different  nature ;  each  of 
them  sits  quietly  at  the  feet  of  his  Lord,  and  this,  and 
what  he  receives  therethrough,  is  suflBcient  to  him. 
He  holds  the  grace  of  God  that  resides  within  him 
as  the  most  precious  treasure  ;  in  this  alone  he  finds 
delight ;  external  things  which  the  world  calls  riches 
he  considers  as  a  burden  rather  than  a  gain,  yet 
they  use  them  for  the  necessities  of  life — for  the 
necessities  only,  I  say.  Therefore,  whether  the 
Lord  God  grants  each  of  them  little  or  much,  each 
of  them  says  that  he  has  enough.  They  verily 
believe,  and  put  their  trust  therein,  that  they  are 
under  God's  protection,  and  therefore  think  it 
unseemly  to  desire  anything  beyond  that  which 
God  has  granted  them. 

2.  Now  I  beheld  here  a  wondrous  thing.     There 
were  some  among  these  holy  men  who   had   an 
318 


THE  LABYRINTH  OF  THE  WORLD  319 

ample  supply  of  riches,  silver,  gold  crowns,  and 
sceptres  (for  there  are  such  men  also  among  God's 
chosen)  ;  others  had  scarcely  anything  beyond  a 
half-naked  body,  that  was  dried  up  by  hunger  and 
thirst.  Yet  the  former  said  they  had  nothing,  and 
the  latter  said  they  had  everything,  and  both  were 
of  good  cheer.  And  then  I  understood  that  he  is 
truly  rich  and  in  want  of  nothing  who  knows  how 
to  be  content  with  that  which  he  has.  To  have  a 
large,  a  small,  or  no  house,  costly,  poor,  or  no 
clothing,  many  friends  or  one,  or  none,  high  rank, 
low  rank,  or  no  rank,  to  have  or  not  to  have  rank 
or  office  or  glory,  generally  to  be  something  or  to 
be  nothing,  is  to  them  one  and  the  same  thing ;  for 
as  man  must  believe  that  to  go,  to  stand,  to  sit 
wherever  God  leads,  or  places,  or  seats  him  is  the 
only  truly  good  thing,  better  even  than  man  can 
imagine. 

3.  Oh,  blessed  and  most  desirable  abundance  ! 
How  happy  are  those  who  are  rich  in  this  fashion ! 
For  though  some  may  appear  wretched  and  miser- 
able in  the  eyes  of  the  world,  yet  are  they  a 
thousand  times  better  provided,  even  as  regards 
external  things,  than  the  rich  men  of  the  world  ; 
for  these  who  are  their  own  purveyors  are,  with 
their  goods,  exposed  to  thousands  of  accidents  ; 
fire,  water,  rust,  theft,  and  so  forth  may  deprive  them 
of  them.  But  the  holy  men  who  have  God  as  their 
purveyor  ever  find  with  Him  an  inexhaustible  store 
for  all  their  wants.  He  daily  feeds  them  from  His 
store-rooms,  clothes  them  from  His  chamber,  gives 
them  from  His  treasury  that  which  they  require 


320  THE  LABYRINTH  OF  THE  WORLD 

for  their  expenditure ;  not,  indeed,  in  great  abund- 
ance, but  all  that  is  seemly  and  sufficient.  He 
does  this  not  according  to  the  minds  of  men,  but 
according  to  His  providence,  on  which  they  rely  a 
thousand  times  more  readily  than  on  their  minds. 


CHAPTER  XLVII 

THE  SAFETY   OF  THOSE  WHO  ARE  DEVOTED  TO   GOD 

(The  Angels  as  Guardians^ 

Now  nothing  in  the  world  appeared  so  exposed  and 
subject  to  divers  dangers  than  the  band  of  the 
godly,  at  which  the  devil  and  the  world  looked 
angrily,  menacing  to  strike  and  smite  them.  Yet  I 
saw  that  they  were  well  sheltered  ;  for  I  saw  that 
their  whole  community  was  encompassed  by  a  wall 
of  fire.  When  I  came  nearer  I  saw  that  this  wall 
moved,  for  it  was  nothing  else  but  a  procession  of 
thousands  and  thousands  of  angels  who  walked 
around  them  ;  no  foe,  therefore,  could  approach 
them.  Each  one  of  them  also  had  an  angel  who 
had  been  given  to  him  by  God  and  ordained  to  be 
his  guardian,  that  he  might  guard  him  and  preserve 
him,  and  protect  him  against  all  dangers  and  snares, 
pits,  ambushes,  traps,  and  temptations.  They  are, 
no  doubt  (I  understood  and  saw  this),  the  friends  of 
the  men  who  are  their  fellow-servants,  and  watch 
them  that  they  may  uphold  the  duties  for  which 
they  were  created  by  God ;  thus  they  serve  men 
readily,  guard  them  against  the  devil,  evil  folk, 
and  unhappy  accidents;  and  carrying  them,  if 
321  X 


322  THE  LABYRINTH   OF  THE   WORLD 

necessary,  on  their  own  hands,  they  shield  them 
from  injury.  Here,  too,  I  understood  how  great 
is  the  import  of  godliness  ;  for  these  beautiful  and 
pure  spirits  remained  only  where  they  smelt  the 
perfume  of  virtue,  while  they  were  driven  away  by 
the  stink  of  sin  and  uncleanliness. 

{The  Angels  our  Teachers^ 

2.  I  saw  also  (and  it  is  not  beseeming  to  conceal 
this)  another  advantage  of  this  holy,  invisible 
companionship — to  wit,  that  the  angels  were  not 
only  as  guards,  but  also  as  teachers  to  the  chosen. 
They  often  give  them  secret  knowledge  of  divers 
things,  and  teach  them  the  deep  secret  mysteries 
of  God.  For  as  they  ever  behold  the  countenance 
of  the  omniscient  God,  nothing  that  a  godly  man 
can  wish  to  know  can  be  secret  to  them,  and  with 
God's  permission  they  reveal  that  which  they 
know,  and  which  it  is  necessary  that  the  chosen 
should  know.  Therefore  the  heart  of  the  godly 
often  feels  that  which  has  befallen  elsewhere, 
mourns  with  the  mournful,  and  rejoices  with  the 
joyful.  Therefore,  also,  can  they,  by  means  of 
dreams  and  other  visions,  or  of  secret  inspirations, 
imagine  in  their  minds  that  which  has  befallen, 
or  befalls,  or  will  befall.  Thence  comes  also  other 
increase  of  the  gifts  of  God  within  us,  deep,  valu- 
able meditations,  divers  wondrous  discoveries  by 
means  of  which  man  often  surpasses  himself,  though 
he  knows  not  how  he  has  that  power.  Oh,  blessed 
school  of  the  sons  of  God  !     It  is  this  which  often 


THE   LABYRINTH   OF  THE  WORLD  323 

causes  the  astonishment  of  all  worldly-wise  men, 
when  they  see  how  some  plain  little  fellow  speaks 
wondrous  mysteries  ;  prophesies  the  future  changes 
in  the  world  and  in  the  Church  as  if  he  saw  them 
before  his  eyes  ;  mentions  the  names  of  yet  unborn 
kings  and  heads  of  states  ;  proclaims  and  announces 
other  things  that  could  not  be  conceived  either  by 
any  study  of  the  stars  or  by  any  endeavour  of 
human  wit/ 

We  cannot  sufficiently  thank  God,  our  guardian, 
for  these  things,  nor  love  sufficiently  these  our 
heavenly  teachers.  But  let  us  return  to  the 
security  of  the  godly. 

{God  is  the  Shield  of  His  own) 

Then  I  saw  that  every  one  of  the  godly  was 
protected  not  only  by  the  guard  of  angels,  but  also 
by  the  venerable  presence  of  God.  Thus  terror 
befell  those  who,  contrary  to  the  will  of  God, 
endeavoured  to  touch  them.  I  saw  miracles  among 
some  of  them,  how  they  were  thrown  into  the  water 
or  fire,  or  as  a  prey  to  lions  and  wild  beasts ;  yet 
they  suffered  no  injury.  Human  fury  attacked 
some  of  them  shamefully.  Bands  of  tyrants  and 
hangmen,  with  countless  followers,  surrounded 
them.  Sometimes  powerful  kings  and  whole 
kingdoms  strove  unto  exhaustion  to  destroy  them. 

^  This  is  an  allusion  to  the  so-called  prophecies  of  Kotter, 
Ponatovska  and  Drabik.  I  have  referred  to  them  in  my 
"  History  of  Bohemian  Literature,"  pp.  256-259,  and  pp. 
271-273. 


324  THE  LABYRINTH   OF   THE  WORLD 

Yet  nothing  befell  them  ;  they  stood  together,  or 
went  their  way  merrily,  pursuing  their  callings. 
And  now  I  understood  what  it  is  to  have  God  as  a 
shield,  for  He  entrusts  to  His  servants  certain  tasks 
in  the  world,  and  they  manfully  do  their  duty. 
He  is  ever  in  them  and  with  them,  and  guards  them 
as  the  apple  of  His  eye,  that  they  may  not  die 
before  they  accomplish  the  task  for  which  they 
were  sent  into  the  world. 

(  The  Holy  Boasts  of  the  Godly?) 

4.  This,  indeed,  the  godly  know,  and  they  cheer- 
fully rely  on  God's  protection.  I  have  heard  some 
of  them  boast  that  they  were  not  afraid  even 
should  the  shadow  of  death  be  before  them ;  even 
should  thousands  of  thousands  be  in  arms  against 
them ;  even  should  the  whole  world  be  enraged,  the 
land  be  tossed  into  the  middle  of  the  sea,  the  whole 
world  be  full  of  devils,  and  so  forth.  Oh,  most 
happy  security,  unheard  of  in  the  world  !  For  man, 
closed  up  and  sheltered  in  the  hand  of  God,  is 
removed  from  the  influence  of  all  other  things. 
Let  us,  then,  all  ye  honest  servants  of  Christ,  under- 
stand that  we  have  a  most  watchful  guardian, 
protector,  defender — the  Almighty  God  Himself. 
Therefore  let  us  rejoice  ! 


CHAPTER  XLVIII 

THE   GODLY   HAVE   PEACE   ON   ALL  SIDES 

While  I  had  previously  seen  in  the  world  much 
unquietude  and  toil,  trouble  and  care,  horror  and 
fear  among  all  estates,  I  now  found  much  quiet  and 
much  goodwill  among  those  who  were  subject  to 
God  ;  for  they  dreaded  not  God,  knowing  well  how 
kindly  His  heart  inclined  to  them.  Neither  did 
they  find  within  themselves  anything  over  which 
they  could  grieve.  Of  all  good  things  (as  has 
already  been  shown)  they  had  no  want ;  neither 
felt  they  any  discomfort  from  the  things  that 
surrounded  them,  for  they  heeded  them  not. 

( The  True  Christians  heed  not  the  Derision  of  the 
World.) 

2.  Now  it  is  true  that  the  evil  world  granted 
them  but  little  rest,  and,  indeed,  did  everything  it 
could  to  spite  and  mock  them ;  it  grinned  at  them, 
bit  its  thumb  at  them,  pelted  them,  spat  at  them, 
tripped  them  up,  and  whatever  worse  things  can 
be  imagined.  Of  this  I  saw  many  examples,  and  I 
understood  that  it  befell,  according  to  the  orders  of 
God  the  Highest,  that  those  who  wish  to  be  good 
325 


326  THE  LABYRINTH   OF  THE  WORLD 

here  must  wear  cap  and  bells ;  for  the  ways  of  the 
world  bring  it  with  them  that  what  is  wisdom 
before  God  is  to  the  world  sheer  folly.  I  saw, 
therefore,  that  many  to  whom  God  had  granted 
His  noblest  gifts  had  to  endure  the  contempt  and 
derision  of  the  others,  often  even  of  those  who 
were  nearest  to  them.  Thus,  I  say,  did  it  befall ; 
but  I  saw  also  that  the  godly  heeded  this  not,  that 
they,  indeed,  gloried  therein  that  the  worldly 
stopped  up  their  noses  before  them  as  before  a 
stench,  averted  their  eyes  from  them  as  from 
something  loathsome,  scorned  them  as  fools,  put 
them  to  death  as  malefactors.  For  they  said  that 
their  watchword,  by  which  it  was  known  that  they 
belonged  to  Christ,  was  "  not  to  please  the  world." 
They  said  also  that  he  who  knows  not  how  to 
suffer  wrongs  gaily  hath  not  yet  fully  the  spirit  of 
Christ ;  thus  spake  they  of  these  things,  and 
fortified  each  other.  They  also  said  that  the  world 
showed  no  indulgence  likewise  to  those  who 
belonged  to  it ;  indeed,  it  insulted,  deceived, 
robbed,  tormented  them ;  if,  then,  it  wished  to  do 
the'same  with  the  godly,  it  was  well.  "If,"  said 
they,  "we  cannot  avoid  this  torment,  we  will 
endure  it  there,  where,  for  the  accidental  injuries 
inflicted  by  the  worldly,  we  are  recompensed  by 
the  bountiful,  generous  kindness  of  God.  There- 
fore do  we  consider  their  derision,  injury,  and  ill- 
will  as  our  gain." 


THE  LABYRINTH  OF  THE  WORLD  327 

(  To  the  True  Christian  everything  ^  is  indifferent?^ 

3.  Nay,  this  also  did  I  understand,  that  these 
true  Christians  would  not  even  hear  of  the  dis- 
tinctions between  what  the  world  calls  happiness 
or  unhappiness,  riches  or  poverty,  honour  or 
dishonour ;  for  everything,  they  said,  that  proceeds 
from  the  hand  of  God  is  good,  happy,  and  salutary. 
Nothing,  therefore,  grieves  them ;  they  are  never 
irresolute  or  reluctant.  To  command  or  to  obey, 
to  teach  others  or  to  be  taught  by  them,  to  have 
plenty  or  to  suffer  want,  is  one  and  the  same  thing 
to  the  true  Christian  ;  he  proceeds  on  his  way  with 
a  calm  countenance,  striving  only  to  please  God. 
They  say  that  the  world  is  not  so  heavy  that  it 
may  not  be  endured,  nor  so  valuable  that  its  loss 
need  be  regretted.  Therefore  neither  the  desire 
for  anything  nor  the  loss  of  anything  causes  the 
true  Christian  suffering.  If  someone  smites  him 
on  the  right  cheek,  he  cheerfully  turns  to  him  the 
other  one  also.  And  if  one  disputes  with  him 
about  his  cloak,  he  lets  him  have  his  coat  also. 
He  leaves  everything  to  God,  his  witness  and  judge, 
and  feels  assured  that  all  these  things  will,  in  the 
course  of  time,  be  revised,  amended,  and  at  last 
justly  decided. 

^  I.e..  all  external  thinsjs. 


328  THE   LABYRINTH   OF   THE   WORLD 

(  What  the  True  Christian  sees  outwardly.) 

4.  Neither  does  one  of  God's  own  allow  himself 
to  be  disturbed  in  the  peace  of  his  mind  by  the 
nations  of  the  world.  Many  things,  indeed, 
displease  him  ;  but  he  does  not,  therefore,  grieve  or 
sorrow  within  his  mind.  Let  that  go  backward 
that  will  not  go  straightly  forward ;  that  fall  that 
cannot  stand ;  that  perish  that  cannot  or  will  not 
endure.  Why  should  a  Christian  grieve  for  this 
whose  conscience  is  righteous,  and  who  has  in  his 
heart  the  love  of  God  ?  If  men  will  not  conform  to 
our  customs,  let  us  then  conform  to  theirs;  at  least, 
as  far  as  our  conscience  permits  it.  The  world,  it 
is  true,  is  going  from  bad  to  worse,  but  by  our 
fretting  shall  we  improve  it  ? 

( The  True  Christian  heedeth  not  the  Tumult  of  the 
World) 

5.  The  mighty  of  the  world  rage  and  dispute 
about  crowns  and  sceptres;  thence  arise  devastations 
of  lands  and  countries  ;  but  this  also  the  enlight- 
ened Christian  heeds  not  greatly  within  his  mind. 
He  thinks  that  it  is  of  little  or  no  import  who 
rules  the  world  ;  for  the  world,  even  should  Satan 
himself  hold  its  sceptre,  cannot  destroy  the  Church. 
On  the  other  hand,  if  a  crowned  angel  ruled  it,  it 
would  yet  remain  the  world,  and  those  who  desire 
to  be  truly  godly  would  yet  have  to  suffer.  It 
therefore  appears  indifferent  to  them  who  sits  on 


THE   LABYRINTH  OF   THE  WORLD  329 

the  throne  of  the  world ;  indeed,  if  one  of  the  godly 
sits  on  it  (and  experience  has  proved  this),  many 
flatterers  and  hypocrites  mix  with  the  band  of  the 
godly,  and  through  this  admixture  the  piety  of  the 
others  also  cools  ;  and,  on  the  other  hand,  in  time  of 
open  persecution  only  the  godly  serve  God,  and 
with  full  ardour.  It  must  also  be  considered  that 
in  such  circumstances^  many  conceal  themselves 
under  the  covering  of  the  common  welfare,  piety, 
honesty,  privileges ;  but  could  we  look  through 
them  thoroughly,  it  would  be  found  that  they 
seek  kingdoms,  privileges,  glory,  not  for  Christ, 
but  for  themselves.  Therefore  the  true  Christian 
lets  all  such  matters  befall,  as  they  can  and  will. 
To  him  who  is  alone  in  the  dwelling  of  his  heart, 
God  and  His  grace  are  sufficient. 

(The  Godly  One  also  heeds  not  the  Siifferrngs  that 
befall  the  Church^ 

6.  Neither  do  the  temptations  that  surround  the 
Church  trouble  an  enlightened  soul.  The  godly  know 
that  triumph  will  at  last  be  theirs.  They  know 
also  that  they  cannot  obtain  it  without  a  victory, 
nor  obtain  a  victory  without  fighting,  nor  a  fight 
without  foes  and  hard  conflict  with  them.  They 
therefore  bravely  endure  what  may  befall  them  or 
others  ;  for  they  are  certain  that  victory  is  God's, 
who  will  guide  all  things  whither  He  designs  them  ; 
be  it  even  that  rocks,  mountains,  a  sea  or  abyss 

1  7.  c. ,  under  the  rule  of  a  godly  prince. 


330  THE   LABYRINTH   OF  THE  WORLD 

be  in  the  way,  yet  must  they  at  last  disappear. 
They  know  also  that  all  this  raging  of  God's  foes 
against  Him  can  but  increase  the  glory  of  His 
name.  For  if  some  matter  begun  for  God's  glory 
had  met  with  no  resistance,  it  might  be  thought 
that  it  had  been  begun  b}'  men  and  carried  out  by 
the  force  of  man.  Now,  on  the  contrary,  the  more 
furious  is  the  resistance  of  the  world  and  all  its 
devils,  the  clearer  does  the  power  of  God  appear. 

(  The  Sorroivs  of  the  Godly  can  easily  be  driven 
away  in  a  Twofold  Fashion?) 

7.  Nay,  even  if  such  accidents  befell  them  (and 
I  saw  examples  of  this)  that  gave  them  dole  within 
their  minds,  yet  they  endured  not  long  with  them, 
and  soon  vanished,  as  a  little  cloud  before  the  sun. 
For  they  have  a  twofold  remedy  ;  one  is  the 
thought  of  a  happy  future,  which  is  of  greater 
value  than  the  troubles  of  the  world,  and  which 
awaits  them,  That  which  befalls  here  is  but 
temporary  ;  it  appears  and  again  vanishes,  is  lost, 
disappears  ;  therefore  is  it  unbeseeming  to  crave 
any  of  these  worldly  things  much,  or  to  grieve 
much  at  their  loss,  for  such  things  are  but  as  the 
clatter  of  a  moment.  The  other  remedy  of  the 
godly  is  that  they  have  ever  a  guest  in  their 
homes,  and  if  they  converse  but  a  little  with  Him, 
they  are  able  to  drive  away  every  grief,  even  the 
greatest.  This  guest  is  God,  their  comforter,  to 
whom  they  cling  with  their  whole  hearts,  and  to 
whom  they  narrate  familiarly  and  openly  all  that 


THE  LABYRINTH  OF  THE  WORLD  33 1 

grieves  them.  They  have  indeed  this  brave  con- 
fidence, that  in  all  their  concerns  they  hasten  to 
appeal  to  God.  Every  one  of  their  transgressions, 
offences,  deficiencies,  weaknesses,  sorrows,  strivings, 
they  pour  into  His  fatherly  lap,  and  they  entrust 
themselves  to  Him  in  everything.  And  as  the 
Lord  God  can  but  love  this  filial,  kind  confidence 
in  Himself,  He  cannot  but  grant  the  godly  His 
consolation,  as  well  as  His  help  that  they  may  bear 
their  suffering.  Thus  the  more  their  sufferings  are 
renewed  and  multiplied,  the  more  is  God's  peace 
renewed  and  multiplied  within  them,  and  that 
surpasses  all  earthly  wit. 


CHAPTER  XLIX 

THE  GODLY   HAVE   CONSTANT  DELIGHT  WITHIN 
THEIR  HEARTS 

(A  Good  Conscience  is  an  hi  cess  ant  Feast.) 

The  godly  have  not  only  simple  peace  within  them, 
but  also  joy  and  pleasure,  which  flow  to  their  hearts 
from  the  presence  and  feeling  of  God's  love.  For 
where  God  is,  there  is  heaven ;  where  heaven  is, 
there  is  eternal  joy,  and  where  there  is  eternal  joy 
there  men  desire  nothing  further.  All  the  joys  of 
the  world  are  but  a  shade,  jest,  derision,  compared 
to  this  joy;  only  I  know  not  in  what  words  to 
describe  and  portray  it.  I  saw,  I  saw,  I  saw  and 
understood  that  to  have  within  you  God,  with  His 
celestial  treasures,  is  so  glorious  a  thing  that  all  the 
glory,  splendour,  glitter  of  the  world  cannot  be 
compared  to  it.  It  is  a  thing  so  joyful  that  the 
whole  world  could  neither  take  anything  from  it 
nor  add  anything  to  it,  so  great  and  high  that  the 
whole  world  can  neither  conceive  it  nor  contain  it. 

{N.B.) 

2.  For   how   can   anything    be   otherwise    than 
sweet  and  joyful   to  a   man   who   possesses   this 
332 


THE  LABYRINTH   OF  THE   WORLD  333 

divine  light  within  him  through  the  Spirit  of  God, 
such  freedom  from  the  world  and  its  slavery,  such 
certain  and  ample  divine  protection,  such  safety 
from  enemies  and  accidents  ;  lastly,  as  has  been 
shown,  that  feeling  of  continuous  peace  ?  This  is 
that  sweetness  that  the  world  understandeth  not ; 
this  that  sweetness  that  he  who  once  tasted  it 
strives  for  at  any  risk  ;  this  that  sweetness  from 
which  no  other  sweetness  can  separate  us,  no 
bitterness  drive  us  away,  no  other  charm  entice  us 
away,  and  from  which  no  bitterness,  not  even 
death,  can  turn  us  away. 

3.  And  then  I  understood  what  sometimes  impels 
many  of  God's  saints  to  throw  from  them  so 
willingly  honours,  favour  of  the  people,  their 
worldly  estates.  They  would  be  equally  ready  to 
cast  from  them  the  whole  world,  if  it  were  theirs. 
I  understood  also  how  others,  again,  cheerfully  gave 
over  their  bodies  to  prison,  whip,  or  death,  ready 
to  suffer  a  thousand  deaths,  could  the  world  repeat 
the  penalty.  Should  they  perish  by  means  of 
water  or  fire,  or  under  the  sword  of  the  executioner, 
they  were  yet  prepared  cheerfully  to  sing  hymns. 
Oh,  Lord  Jesus,  how  sweet  art  Thou  to  the  souls 
that  have  tasted  of  Thee !  Blessed  is  he  who 
comprehends  this  delight ! 


CHAPTER  L 

THE   PILGRIM   BEHOLDS  THE  CHRISTIANS  ACCORDING 
TO  THEIR  ESTATES 


I  HAVE  till  now  narrated  but  the  incidents  common 
to  all  true  Christians  ;  but  when  I  saw  that  among 
them  also,  as  among  the  worldly  ones,  there  were 
divers  callings,  I  became  desirous  to  witness  how 
they  administered  their  offices.  Here,  again,  I 
found  a  most  noble  order  in  everything,  delightful 
to  behold.  I  will  not  fully  describe  all  this ; 
briefly  only  will  I  mention  some  things. 


(  What  Marriage  is  among  Christians^ 

2.  Their  marriage,  I  saw,  was  not  widely  apart 
from  virginity,  for  with  them  there  is  much 
moderation  both  in  their  desires  and  in  their  cares. 
Instead  of  those  steely  fetters,  I  saw  here  golden 
clasps  ;  instead  of  endeavours  to  separate,  I  saw 
joyful  union  both  of  bodies  and  of  hearts.  Then  if 
any  hardship  yet  clung  to  this  estate,  it  was  made 
good  by  the  multiplication  of  the  subjects  of  God's 
kingdom  that  resulted  from  it. 
334 


THE   LABYRINTH   OF  THE  WORLD  335 

(  Wkaif  Magistrates  the  True  Christians  have  among 
them) 

3.  Now  he  to  whom  it  befell  to  sit  above  the 
others  and  be  called  magistrate  behaved  thus  to 
the  subjects  that  were  entrusted  to  him  as  is  the 
manner  of  parents  to  their  children,  that  is,  kindly 
and  carefully  ;  and  it  was  delightful  to  witness 
this.  I  saw,  also,  that  many  of  these  magistrates 
folded  their  hands  and  praised  God.  Then,  again, 
he  who  was  under  the  rule  of  another  strove  to 
bear  himself  in  such  a  fashion  that  he  was  a 
subject  not  only  in  word  but  also  in  deed.  He 
honoured  God  in  this  that  he  showed  great  respect 
and  attention,  both  in  words  and  in  deeds  and 
thoughts,  to  him  whom  He  had  placed  over  him, 
whatever  his  character  might  be. 

{The  Learned  Men  among  the  Christians) 

4.  When  I  had  proceeded  farther  among  them,  I 
found  no  few  learned  men,  who,  contrary  to  the 
customs  of  the  world,  surpassed  the  others  in 
humility  as  greatly  as  they  did  in  learning,  and 
they  were  sheer  gentleness  and  kindness.  It  befell 
that  I  spoke  to  one  of  them,  from  whom  it  was 
thought  no  earthly  learning  was  concealed  ;  yet  he 
bore  himself  as  a  most  simple  man,  sighing  deeply 
over  his  stupidity  and  ignorance.  The  knowledge 
of  languages  they  held  in  slight  value,  if  the 
knowledge  of  wisdom  was  not  added  to  it.     For 


336  THE   LABYRINTH   OF  THE  WORLD 

languages,  they  said,  give  not  wisdom,  but  have 
that  purpose  only  that  by  means  of  them  we 
can  converse  with  many  and  divers  inhabitants 
of  the  terrestrial  globe,  be  they  alive  or  dead. 
Therefore  not  he,  they  said,  who  can  speak  many 
languages,  but  he  who  can  speak  of  useful  things,  is 
learned.  Now  they  called  useful  things  all  God's 
works,  and  they  said  that  arts  are  of  some  use  for 
the  purpose  of  understanding  Him ;  but  they  also 
say  that  the  true  fountain  of  knowledge  is  the 
Holy  Writ,  and  the  Holy  Ghost  our  teacher,  and 
that  the  purpose  of  all  true  knowledge  is  Christ, 
He  who  was  crucified.  Therefore,  as  I  saw,  all 
these  learned  men  tended  with  all  their  learning  to 
Christ,  as  to  the  centre ;  and  everything,  they  say, 
that  was  an  obstacle  to  their  approaching  Christ 
they  reject,  even  if  it  was  most  learned.  I  saw 
also  that  they  read  divers  human  books,  according 
to  their  pursuits ;  but  the  choicest  only  they  read 
carefully,  and  they  always  consider  human  state- 
ments as  human  only.  They  w^rite  books  them- 
selves also,  but  not  to  spread  their  fame  among  the 
people,  but  rather  because  they  hope  to  impart 
something  useful  to  their  fellow-men,  to  aid  the 
common  welfare,  to  frustrate  the  wicked. 

(  The  Priests  and  TJieologians  of  the  True 
Christians^ 

5.  Of  priests  and  preachers  I  saw  a  certain 
number  among  them,  according  to  the  wants 
of   the   Church ;    all    were   in   simple   attire,   and 


THE   LABYRINTH   OF  THE  WORLD  337 

their  ways  were  gentle  and  kind.  They  spent 
their  time  more  with  God  than  with  men,  in 
prayer,  reading,  and  reflection.  What  time  they 
have  besides  they  employ  in  teaching  others,  either 
generally  in  the  assemblies  or  separately  in  private. 
Their  hearers  assured  me,  and  I  felt  it  also  myself, 
that  no  one  could  listen  to  their  preaching  without 
inward  emotion  of  the  heart  and  the  conscience, 
for  the  power  of  divine  eloquence  came  from  their 
lips.  I  saw  also  rejoicing  and  tears  among  the 
listeners,  when  the  preachers  spoke  of  the  mercy 
of  God,  and  of  the  ingratitude  of  the  world ;  so 
truthfully,  livingly,  and  fervently  did  they  preach. 
They  would  have  held  it  a  disgrace  to  teach  others 
anything  wherein  they  had  not  already  set  them 
an  example ;  therefore  one  can  learn  from  them, 
even  when  they  are  silent.  I  approached  one  of 
these  preachers,  wishing  to  speak  to  him.  He  was 
a  man  with  venerable  grey  hair,  and  on  his 
countenance  somewhat  of  the  divine  incontinently 
appeared.  When  he  spoke  to  me,  his  speech  was 
full  of  a  kindly  severity,  and  it  was  in  every  way 
clear  that  he  was  God's  ambassador ;  for  he  was  in 
no  way  tainted  by  the  smell  of  the  world.  When, 
as  is  our  custom,  I  wished  to  address  him  according 
to  his  rank,^  he  permitted  it  not,  calling  such 
things  worldly  fooling ;  it  was  a  sufficient  title  and 
honour  for  him,  he  said,  if  I  addressed  him  as 
"servant  of  God,"  or,  if  I  wished  it,  as  "my  father." 
When  he  gave  me  his  blessing  I  felt,  I  know  not 

^  I.e.,  as  preacher  or  priest. 


338  THE   LABYRINTH   OF  THE   WORLD 

what  sweetness  and  joy  that  arose  within  my  heart, 
and  then  I  truly  understood  that  true  theology  is 
a  more  powerful  and  more  penetrative  thing  than 
we  generally  imagine.  And  I  blushed,  remembering 
the  haughtiness,  pride,  avarice,  the  mutual  quarrels, 
the  envy,  hatred,  drunkenness,  and  carnality  of 
some  of  our  priests  ;  the  words  and  deeds  of  such 
men,  verily,  are  so  wide  apart  that  the}^  seem  to 
speak  as  in  jest  only  of  the  virtues  of  Christian 
life.  On  the  other  hand,  these  preachers,  that  I 
may  speak  the  truth,  pleased  me,  being  men  of 
fervent  mind  and  continent  body,  men  who  were 
lovers  of  celestial  things,  but  heeded  not  earthly 
ones.  They  were  careful  of  their  flock,  forgetful 
of  themselves,  moderate  in  wine,  though  their 
minds  were  intoxicated  by  the  spirit  of  holiness, 
modest  of  speech,  though  plentiful  in  good  deeds ; 
and  each  one  among  them  strove  to  be  first  in 
work,  last  in  good  deeds  ;  in  all  their  deeds,  words, 
and  thoughts,  they  cared  but  for  their  spiritual 
progress. 


CHAPTER  LI 

THE   DEATH   OF  FAITHFUL  CHRISTIANS 

{Death  is  pleasant  to  a  Christian?) 

Now  when  I  had  walked  sufficiently  among  these 
Christians  and  beheld  their  deeds,  I  at  last  found 
that  Death  walked  about  among  them  also;  but 
she  was  not,  as  in  the  world,  of  morose  aspect, 
naked,  unlovely,  but  she  was  folded  up  in  the 
grave-clothes  of  Christ,  that  He  had  left  in  his 
sepulchre.  She  approached  now  this  man,  now 
that  one,  telling  him  that  it  was  time  that  he 
should  leave  the  world.  Oh,  how  great  was  the 
joy  and  delight  of  those  who  received  such  news ! 
Only  that  this  should  befall  sooner,  they  were 
ready  to  endure  all  suffering,  the  sword,  fire,  pincers, 
and  every  torture.  Thus  did  each  of  them  fall 
into  his  slumber,  peacefully,  quietly,  and  gladly. 

(  What  befell  after  their  Death^ 

2.  Then  I,  who  wished  to  see  what  would  now 

befall  them,  beheld  God's  angel,  who,  according  to 

His  divine  command,  sought  out  for  each  of  them 

a  spot  where  he  was  to  have  his  little  chamber, 

339 


340  THE  LABYRINTH  OF  THE  WORLD 

and  where  his  body  should  have  rest.  When  it 
had  been  laid  there  either  by  friends  or  by 
enemies,  or  by  the  angels  themselves,  they  guarded 
the  sepulchre,  that  the  graves  of  the  holy  might 
be  preserved  safely  from  Satan,  and  that  not  even 
the  smallest  atom  of  the  dust  within  them  should 
be  lost.  Meanwhile,  other  angels  took  the  soul, 
and  carried  it  upward  with  splendour  and  divine 
rejoicing.  Then  when  I  put  my  glasses  of  faith 
aright,  I  gazed  upward,  and  beheld  unspeakable 
glory. 


CHAPTER  LII 

THE  PILGRIM  BEHOLDS   THE  GLORY   OF   GOD 

And  behold,  the  Lord  of  Hosts  sat  on  His  throne  on 
high,  and  there  was  splendour  around  Him  from  one 
end  of  the  heavens  to  the  other,  and  under  His 
feet  there  was  a  gleaming  as  of  crystals,  emeralds, 
and  sapphires,  and  His  throne  was  of  jasper,  and 
around  Him  there  was  a  beautiful  rainbow.  Thou- 
sands of  thousands  and  ten  times  a  thousand  times  a 
hundred  thousand  anorels  stood  around  Him,  sino^inor 
together :  "  Holy,  holy,  holy,  Lord  of  the  hosts ! 
Heaven  and  earth  are  full  of  Thy  glory." 

2.  Then  twenty-four  elders  fell  on  their  knees 
before  the  throne,  laid  down  their  crowns  at  the 
feet  of  Him  who  lives  in  all  eternity,  and  sang  with 
a  loud  voice  :  "  Thou  art  worthy,  O  Lord,  to  receive 
glory,  and  honour,  and  power,  for  according  to 
Thy  will  do  they  abide,  and  have  they  been 
created." 

3.  I  saw  also  before  the  throne  another  great 
host  whom  none  could  count  ;  in  it  were  men  of 
all  nations,  and  races,  countries,  and  tongues ;  and 
as  the  angels  carried  upward  those  of  God's  saints 
who  had  died  on  the  earth,  the  number  ever 
increased,   and    the    sound    ever    became   louder. 

341 


342  THE   LABYRINTH   OF   THE  WORLD 

They  exclaimed  :  "  Amen,  blessing  and  glory, 
wisdom,  gratitude,  and  honour,  power  and 
strength  to  our  God  in  all  eternity !     Amen." 

4.  Now  did  I  behold  splendour,  light,  magnificence, 
and  unspeakable  glory,  hear  sounds  and  notes  that 
are  inexpressible,  witness  things  that  were  joyful 
and  more  wondrous  than  our  eyes,  ears,  and  heart 
can  conceive. 

5.  Terrified  by  the  sight  of  these  so  glorious 
heavenly  things,  I  also  fell  down  before  the  throne 
of  divine  majesty,  ashamed  of  my  sinfulness,  and  of 
being  a  man  of  tainted  lips,  and  I  exclaimed : 
"  Lord,  Lord,  Lord,  Thou  who  art  a  strong  God, 
compassionate,  merciful,  long-suffering,  and  plenti- 
ful in  mercy  and  justice  !  He  who  grants  mercy  to 
thousands,  and  forgives  unrighteousness,  trespasses 
and  sin.  O  Lord  !  have  mercy  on  me  the  sinner 
also,  for  the  sake  of  Jesus  Christ." 


CHAPTER  LIII 

THE  PILGRIM   IS  RECEIVED    INTO    GOD'S   HOUSEHOLD 

When  I  had  spoken  thus,  my  Saviour,  the  Lord 
Jesus  Christ,  from  the  centre  of  His  throne,  spake 
these  delightful  words  :  "  Be  not  afeard,  my  dear 
one.  I  am  with  thee,  thy  Redeemer  and  Comforter, 
therefore  be  not  afeard.  Thy  misdeed  has  been 
taken  from  thee,  and  thy  sin  has  been  purged. 
Rather  be  glad  and  rejoice,  for  thy  name  is 
written  down  among  those  of  the  elect ;  if  thou 
servest  me  faithfully  thou  wilt  be  as  one  of  them. 
Whatever  thou  hast  seen,  use  it  in  fear  of  me,  and 
thou  wilt  behold  yet  greater  things.  Be  careful  of 
those  things  only  for  which  I  have  called  thee,  and 
walk  on  that  path  to  glory  which  I  have  shown 
thee.  Abide  in  the  world  as  long  as  I  leave  thee 
in  it,  as  a  pilgrim,  a  stranger,  a  foreigner,  a  guest ; 
but  remain  with  me  as  a  member  of  my  household. 
I  give  unto  thee  the  citizenship  of  heaven.  Be 
therefore  careful  in  the  world.  Have  a  mind  that 
is — as  much  as  possible— lifted  both  upward  to  me 
and  kindly  downward  to  thy  fellow-men.  Use, 
then,  worldly  things  as  long  as  thou  art  there,  but 
rejoice  in  heavenly  ones  only.  Be  compliant  to  me 
only,  adverse  and  refractory  to  the  world  and  the 
343 


344  THE   LABYRINTH   OF  THE   WORLD 

flesh.  Guard  within  thee  the  wisdom  that  I  have 
granted  thee,  and  outwardly  the  simplicity  that  I 
have  counselled  thee ;  have  a  resounding  heart,  but 
a  silent  tongue.  Be  tender  in  thy  feeling  for  the 
suffering  of  others,  but  hardy  against  the  wrong 
that  may  befall  thee.  Serve  with  thy  soul  me 
alone,  with  thy  body  him  whom  thou  canst  or 
must.  What  I  order  thee  thou  must  do;  the 
burden  I  lay  on  thee  thou  must  bear.  Be  to  the 
world  unbending,  and  cling  ever  to  me.  Let  thy 
body  be  in  the  world,  thy  heart  with  me.  If  thou 
wilt  but  act  thus,  thou  wilt  be  blessed,  and  wilt 
fare  well.  Proceed,  then,  my  dear  son,  and  remain 
true  to  thy  calling  until  thy  end,  but  gladly  enjoy 
the  solace  to  which  I  have  led  thee." 


CHAPTER    LIV 

THE   END   OF  ALL 

Then  the  vision  vanished  from  mine  eyes,  and 
fallinor  on  my  knees,  I  raised  my  eyes  upward 
towards  my  Redeemer  and  thanked  Him  as  well  as 
I  knew,  saying : 

"  Be  Thou  blessed,  my  Lord  and  God,  Thou  who 
art  worthy  of  eternal  praise  and  fame,  and  blessed 
be  Thy  revered  and  glorious  name  in  all  eternity. 
May  Thy  angels  glorify  Thee,  and  all  the  saints 
proclaim  Thy  praise.  For  Thou  art  great  in  Thy 
might,  and  Thy  wisdom  is  unfathomable,  and  Thy 
mercy  is  greater  than  all  Thy  works.  I  will 
glorify  Thee,  O  Lord,  as  long  as  I  live,  and  sing  of 
Thy  holy  name  as  long  as  I  exist.  For  Thou  hast 
cheered  me  with  Thy  mercy  and  filled  my  mouth 
with  rejoicings.  Thou  hast  snatched  me  from 
violent  torrents,  and  saved  me  from  deep  whirl- 
pools, and  placed  my  feet  on  safe  ground.  I  was 
distant  from  Thee,  0  God,  and  eternal  sweetness, 
but  Thou  hast  had  mercy  upon  me,  and  hast  come 
here  unto  me.  I  erred,  but  Thou  didst  admonish 
me.  I  wandered  about,  knowing  not  whither  to 
go,  but  Thou  didst  lead  me  on  the  right  path.  I  had 
gone  astray  from  Thee  and  lost  both  Thee  and  my- 
345 


346  THE   LABYRINTH   OF   THE  WORLD 

self,  but  appearing  to  me,  Thou  broughtest  me  back 
to  myself.  I  had  gone  as  far  as  the  bitterness  of 
hell,  but  Thou,  tearing  me  back,  hast  led  me  to  the 
sweetness  of  heaven.  Therefore  may  my  soul  bless 
its  Lord,  and  my  whole  innermost  mind  praise  His 
holy  name.  My  heart  is  ready,  my  heart  is  ready ; 
I  will  sing  and  rejoice  in  Thee.  For  Thou  art 
higher  than  all  height  and  deeper  than  all  depth, 
wonderful,  glorious,  and  full  of  mercy.  Woe  to  the 
foolish  souls  who  leave  Thee  and  think  that  they 
will  find  solace  elsewhere,  for  it  exists  but  in  Thee. 
Neither  the  earth  nor  the  abyss  have  it.  There  in 
Thee  alone  is  there  eternal  rest.  Heaven  and  earth 
are  Thy  works,  and  they  are  good  and  beautiful 
and  desirable,  because  they  are  Thy  works.  Yet 
are  they  not  as  good,  as  beautiful,  as  desirable  as 
Thou,  their  Creator.  Therefore  can  they  not 
entirely  fill  up  and  satiate  the  spirits  that  seek 
solace.  Thou  art,  O  Lord,  the  plenitude  of 
plenitudes  !  Late  became  I  enamoured  of  Thee,  O 
Eternal  Beauty,  for  late  did  I  know  Thee.  But  I 
know  Thee  when  Thou  gleamest  on  me,  O  Heavenly 
Light !  Let  him  refrain  from  Thy  praise  who 
knows  not  Thy  mercy.  But  may  my  innermost 
mind  profess  the  Lord.  Oh,  who  will  grant  it  to 
me,  that  my  heart  be  intoxicated  by  Thee,  O 
Eternal  Odour,  that  I  may  forget  everything  that  is 
not  Thee,  O  my  God  ?  Conceal  Thyself  no  longer 
from  my  heart,  O  most  beauteous  of  beauties  !  If 
worldly  things  obscure  Thee  to  me,  I  die.  May  I 
but  behold  Thee,  be  with  Thee,  never  lose  Thee 
again  !     Uphold  me,  O  Lord,  guide  me,  support  me, 


THE  LABYRINTH  OF  THE  WORLD  347 

that  I  may  not  stray  from  Thee  and  slip  !  Grant 
that  I  may  love  Thee  with  an  eternal  love,  and  that 
I  may  love  besides  Thee  no  other  things,  except  for 
Thy  sake,  and  in  Thee,  0  Infinitive  Love  !  But  what 
more  should  I  say,  O  my  Lord  ?  I  am  here  ;  I  am 
Thine.  I  am  Thine  own;  I  am  Thine  for  ever. 
I  renounce  heaven  and  earth  that  I  may  have  Thee. 
Do  not  withdraw  Thyself  from  me.  I  have  enough 
that  is  unchangeable  through  all  eternity  ;  I  have 
enough  in  Thee  alone.  My  soul  and  my  body 
rejoice  in  Thee,  the  living  God.  When,  then,  shall 
I  come  to  Thee,  and  appear  before  Thy  countenance  ? 
When  Thou  wishest,  O  my  Lord  God,  take  me  !  I 
am  here  ;  I  am  ready.  Call  me  when  Thou  wilt, 
where  Thou  wilt,  how  Thou  wilt,  I  will  go  whither 
Thou  orderest;  I  will  do  that  which  Thou  dost 
command.  May  but  Thy  good  spirit  direct  me  and 
lead  me  through  the  snares  of  the  world  as  through 
an  even  country,  and  may  Thy  mercy  guide  me  on 
my  way,  and  lead  me  through  the — alas  ! — doleful 
darkness  of  the  world  to  eternal  light ! 

"  Amen  and  Amen." 

"  Gloria  in  excelsis  Deo  et  in  terra  Pax 
Hominibus  bonse  Voluntatis." 


THE   END 


Printed  by  Cowan  6^  Co.,  Ltd.,  Perth. 


Date  Due 

'  ^-'  Kr- 

Mrk 

49S0 

f 

